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A HAND-BOOK 

h 


OF THE 


tEf<£tS C_oP AC— 

Church's Mission to 
The Indians 1/ 


IN MEMORY OF 

WILLIAM HOBART HARE 

An Apostle to the Indians 


PUBLISHED BY THE 

Cbttrcb jHiSfitons publishing Company 

211 State St , Hartford, Conn. 




ern 

■A/I 6> Hi 3 





Copyright June, 1914 

BY THIS CHURCH MISSIONS PUBLISHING CO. 
Hartford, Conn. 



P 

JUL-I 1914 

,/ 

© Cl. A 3 7!) 0 3 0 



Bebtcatton 


THIS BOOK IS DEDICATED TO THE BLESSED MEMORY OF 

WILLIAM HOBART HARE 

APOSTLE TO THE SIOUX INDIANS. FOR THEM HE LIVED FOR 
THIRTY-FOUR YEARS—FOR THEM HE DIED. 

HE FOUND THEM WILD AND UNTAUGHT—HE LEFT THEM A CHRIS¬ 
TIAN PEOPLE. IN EVERY WAY HE FOLLOWED THE 
BLESSED STEPS OF HIS MASTER’S 
MOST HOLY LIFE 


FOREWORD 


A NY book on Missions to the Indians must dedicate itself 
to Bishop Hare. Far more than anybody else he 
was the Apostle to the Sioux Indians—taking out to them 
his devout religious nature, his most attractive personality 
and his willingness to endure hardness, as a good soldier of 
Jesus Christ, he consecrated himself to their service. His 
ministry was rich in success, for he won their hearts and 
their souls, and his name must always live as the initial name 
in the list of our missionaries to the Indians. 

William Crosswell Doane 
Bishop of Albany 

ist Vice-President of the Board of Missions 



PREFACE 


I T seems only just to the writers, compilers and publishers 
o'f this book, that the readers’ attention should be called 
to the fact that it is neither intended as a text-book for mis¬ 
sion study nor as a history of the Indian tribes of North 
America. The title, “A Handbook of the Church’s Mission 
to the Indians” is accurate, and the book in every way will 
be found to meet the implication of its name. 

It is published as a handbook for us'e in the study of the 
missions o'f the Church among the Indians and as a monu¬ 
ment of enduring record to those noble men and women who 
by heroic sacrifices and splendid labors, unsurpassed in the 
history of the Christian Church, strove to carry the Gospel 
of Hope and Love to “one of the nations that sat in darkness 
and the shadow of death.” How they gave .hope of that life 
which is 'to come to those wandering tribes who verily found 
“here no continuing city” and yet were without hope of the 
resurrection, and how they made manifest the love of God 
to those children of the wilderness who found every man’s 
hand raised against them for war and plunder, is herein set 
forth. 

No pains have 'been spared to make the record accurate 
and complete. The various chapters have been written by 
those who were best prepared, and the whole has Ibeen made 
possible by the long and tedious, .though gladly loving and 
patient work of the committee, Mrs. A. H. Lane, Mrs. John 
Markoe, and Mrs. Bernard Schulte. 

The book is intended as a memorial to and record of the 
life and work of the late William Hobart Hare, Doctor of 
Divinity, some time Bishop of Niobrara, and for many years, 
and until his death, Missionary Bishop of the Jurisdiction of 
South Dakota. To his blessed memory this book is dedicated. 












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CORRECTIONS AND ADDITIONS 


Page 128 .—The Rev. Charles Smith Cook was a 
half-blood Indian, and not the Rev. Joseph W. Cook, 
as here stated. 

Page 139 .—Seventh line from bottom, for William 
read John. 

Page 222. —Mrs. Johnstone was principal of St. 
Mary’s School for one year, and for many years prin¬ 
cipal of St. Paul’s School for boys at the Yankton 
Agency. 

Page 223 .—The Messiah Craze originated among 
the Paviotso in Nevada about 1888. Among the Sioux 
in Dakota the excitement led to an outbreak in the 
winter of 1890-91. The principal events in this con¬ 
nection were, the killing of Sitting Bull, Dec. 15, 1890, 
and the massacre at Wounded Knee, Dec. 29. The 
Agencies at Standing Rock, Pine Ridge and Rosebud 
were much disturbed by this outbreak of the Craze. 


ACKNOWLEDGMENT 


N O claim to originality is made for the following pages. 

The book is compiled chiefly, from The Discovery of 
America, by Mr. John Fiske; North Americans of Yesterday, 
by Mr. Frederick S. Dell an ba ugh; Hand-Book of American 
Indians, Vols. I and II, the Seventh Annual Report by Major 
J. W. Powell, Bureau o'f Ethnology, Smithsonian Institute, 
Washington, D. C.; The History of the Church in America, 
by Bishop Wilber force; Missions of the Church of England, 
by the Rev. Ernest Hawkins; The Church’s Mission to the 
Oneidas, iby Miss J. K. Bloomfield; Journeyings in Alaska, 
by Mrs. W. W. Smith, and Indian Lectures, by the Rev. Wm. 
W. Smith. The assistance derived from these (books is here¬ 
by gratefully acknowledged. Our thanks are also due to 
Mr. M. K. Sniffen, Secretary of the Indian Rights Associa¬ 
tion, for writing the chapter on the Government; to Miss 
Mary B. Peabody, for the chapter on the Life and Work of 
Bishop Hare; to Miss Amelia Ives, Miss Mary Francis, and 
Mrs. H. H. Burt, for preparing the chapter on Woman’s 
Work; to Mr. C. E. Kelsey, Special Agent for California 
Indians, whose letter and report furnished material for the 
chapter on the California Indians; to very many of the 
Bishops and clergy for verifying statements concerning de¬ 
tails of the Missions to the Indians in their respective fields; 
to Miss Adeline Ross, otf Wind River Reservation, Wyoming; 
to the Sybil Carter Lace Association; to the Rev. Charles 
E. Betticher, Jr., for correcting the chapter on Alaska; to 
Miss Julia C. Emery, for valuable suggestions, and to the 
Rev. Hugh L. Burleson, for his very great kindness in read¬ 
ing and reviewing the book. 






INDEX TO CHAPTERS 


Chapter I Page 

(a) The Origin of the Race. i 

(b) Customs and Religions, etc. 17 

Chapter II 

The Government in its Relation to the Indian. 29 

Chapter III 

(a) First Missions to the Indians East of the 

Mississippi ..". 63 

(b) Missions in New York, etc . 79 

Chapter IV 

Early Missions to the Indians. 

(a) Middle West . 99 

(b) The Present Work of the Church Among the 

Indians. no 

(c) The History of Sioux Missions . 118 

(d) Kansas, Nebraska and Oklahoma, etc. 131 

Chapter V 

ZITKANO DUZAHAN-SWIFTBIRD (Bishop Hare) 137 
Chapter VI 

Womans Work . 219 

Chapter VII 

Indians of the Rockies. 

(a) Montana, Idaho, Wyoming, Nevada, Utah, etc. 235 

(b) New Mexico Indians . 255 

Chapter VIII 

Indians of California, the Northwest and Alaska. 267 

List of Missionaries . 297 

Appendix. 325 






















































V 









CHAPTER I 
Two Parts 


THE ORIGIN OF THE RACE 















































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4 









































































♦ 














\ 












♦ 









CHAPTER I 


Part I 

THE ORIGIN OF THE RACE 
The Ten Lost Tribes 

The origin of the Red Men has been of never-end¬ 
ing interest to students of ethnology, and while as yet 
no satisfactory results have been obtained in the la¬ 
bors of these searchers after truth, the various beliefs 
concerning the coming of the Red Indian to this coun¬ 
try are full of interest. Perhaps the most interesting 
is the theory of “The Lost Tribes of Israel.” As soon 
as it was found that the newly discovered continent 
was not connected with Asia, theories of the origin of 
the Indian began to be formulated by the learned, and, 
consistently with the spirit of the age, a solution of 
the problem was sought in Hebrew tradition. In the 
Indian some thought they recognized the descendants 
of the lost tribes of Israel. The latest and most earn¬ 
est supporters of the Hebrew origin are the Mormons, 
whose statements are alleged to have the authority of 
direct revelation.* The identification of the Amer¬ 
ican aborigines was based on supposed identities in re¬ 
ligious practices, customs, habits, traditions and lan¬ 
guages; and it is not difficult to trace an analogy-if one 
studies the legends of many of the tribes,f such as the 
Arapahoes, Seminoles, etc.J 


•Handbook of American Indians. Vol. II. p. 282. 
tHandbook of American Indians. Vol. I. p. 775. 
tSpirit of Missions, Sept., 1910. 



4 HANDBOOK OF THE CHURCHES 

Indians, People of One Race 

It is an accepted fact that the American Indians are 
people of one race; whether they came from one 
source or several, they have been here long enough to 
become homogeneous, from one end of the continent 
the other.* 

Race Culture 

These people, like ourselves, represent merely a 
stage in human progress. From the time of the cre¬ 
ation of man, habits, customs and knowledge have de¬ 
veloped according to need and circumstances, and that 
practically on the same lines. That we find a greater 
advancement among the aborigines in one part of 
North America rather than in another is due to an in¬ 
fluence which forced them to draw into narrow, re¬ 
stricted regions, there to act and react, one tribe upon 
another. Culture never develops in a game country, 
with a sparse population; there is therefore an inti¬ 
mate connection between a crowded population and 
culture or civilization. The explanation appears to be 
that among the Indians crowding and culture were co¬ 
incident, and that the continent was peopled before 
the beginning of the glacial period, and the crowding 
into narrow restricted regions was caused by the ad¬ 
vance from the North of the great cold. 

The Glacial Period 

We are toldf that just before the beginning of the 
ice age a temperate climate extended far up towards 
the North Pole, permitting Greenland and Spitzber- 
gen to be covered with trees and plants, similar in most 
respects to those found in Virginia and North Caro¬ 
lina. Here also lived, in close proximity to the North 


*Hist. of the United States, Bancroft, Vol. II. p.~I36. 
tG. F. Wright, The Ice Age in North America. 



MISSIONS TO THE INDIANS 


5 


Pole, the ancestors of all the plants and animals now 
found in the temperate zone. In all probability man 
was also there, although the scientific evidence is 
perhaps not sufficient to prove it. From some un¬ 
known cause the glacial period began, and people were 
driven farther and farther south, and the most thick¬ 
ly settled parts of our country were from Central 
America on the north to the lower part of Peru and 
Brazil on the south. Here were developed the chief 
characteristics of the tribes, with the greatest advance¬ 
ment and the greatest similarities, in the region where 
the population was densest, with a diminishing scale 
outward; those tribes farthest from the culture centre, 
varying most from the highest culture attained. With 
the passing of the glacial period there was a renewed 
shifting of population. Those living on the limits of 
the warmer lands were inured to the cold and sought 
it, impelled always by the pressure of the tribes far¬ 
ther south. The people nearest to the ice front are still 
represented by the Eskimo, and their neighbors now, 
as of yore, are the Athabascans and Algonquins, and 
so on in zones more or less distinct to the builders of 
the Yucatan ruins. 

The Ethnic Stages of Progress 

The broad ethnic stages through which men have 
passed in attaining civilization are savagery and bar¬ 
barism. The first, beginning with stone culture and 
ending with the use of the bow and arrow, represented 
here by the Pai-Utes. The second stage ending with 
the smelting of iron ore is represented by the early 
Greeks. The third (civilization) begins with the use 
of a phonetic alphabet and is represented by ourselves.* 
These are broad general terms and, while useful, may 
not be rigidly adhered to. The North American In- 


'L. H. Morgan, Houses and House Life. 




AN INDIAN BRUSH HOUSE. 




































































■ 































6 HANDBOOK OF THE CHURCHES 

dians were practically a people of stone culture, be¬ 
cause they used stone tools for most of their work. 
Their highest government appears to have been the 
confederacy, with in some cases a monarchical ten¬ 
dency. They were without domestic animals; without 
beasts of burden; without fireplaces or chimneys; 
without inside stairs; without wheeled vehicles; there 
was no mystery about them; they roamed the conti¬ 
nent impelled by the search for food and climate; they 
lived bravely and they died without fear. 

The Eskimo 

The Eskimo must be regarded as an entirely differ¬ 
ent stock from the Indians, and the history of the Es¬ 
kimo introduces interesting problems. The River- 
Drift men who lived in Europe during the milder in¬ 
tervals of the glacial period made their way into Ger¬ 
many and Britain along with hyenas, leopards and 
African elephants. As the cold crept on and the edge 
of the Polar sheet crept southward and mountain gla¬ 
ciers filled up the valleys, these men and animals re¬ 
treated southward into Africa, and their place was 
taken by a sub-Arctic race known as the Cave men, 
along with the reindeer and Arctic fox, and musk 
sheep. More than once with changes of climate did 
the River-Drift men retreat and advance; as they re¬ 
treated the Cave men advanced, both races yielding to 
an enemy stronger than themselves, the hostile cli¬ 
mate, until at length all traces of the River-Drift men 
vanish. The Cave men have left no representatives 
among the present population of Europe, and the musk 
sheep, which always came and went with the Cave 
men, is today found only in sub-Arctic America 
among the Eskimo.”* The fossilized bones of the musk 
sheep lie in a regular trail across the Eastern Hemi¬ 
sphere from the Pyrenees through Germany and Rus- 


MISSIONS TO THE INDIANS 


7 


sia and all the vast length of Siberia. The stone arrow 
heads of the Eskimo, the sewing needles, the necklaces 
and amulets of cut teeth, and the daggers made from 
antlers, resemble closely those of the Cave men. And 
there, is another point of resemblance: the Eskimo 
have a talent for the artistic sketching of men and ani¬ 
mals which is absolutely unrivaled among. rude peo¬ 
ples. Among the European remains of the Cave men 
are many sketches of mammoths, cave bears and other 
animals now extinct, and hunting scenes so vividly 
portrayed as to bring before us many details of daily 
life in a vast antiquity. Such a talent is unique among 
savage peoples and exists only among the living Eski¬ 
mos, and the ancient Cave men. Professor Boyd Daw¬ 
kins* is of the opinion that the Eskimos of North 
America are today the sole survivors of the race that 
made their home in the Pleistocene caves of Europe. 

Maize, or Indian Corn 

In ancient America there was no stage of pastoral 
development and the absence of domesticated animals 
undoubtedly retarded the progress of mankind in this 
part of the world. On the other hand, the ancient 
Americans had a cereal plant which has played a most 
important part in the history of the inhabitants of the 
new world. Maize, or Indian corn, requiring but lit¬ 
tle intelligence and industry in its cultivation, yields 
with little labor more than twice as much food per acre 
as any other kind of grain. The Indians of the Atlan¬ 
tic Coast of North America for the most part lived in 
stockaded villages, and cultivated their corn along with 
beans, pumpkins, squashes and tobacco, but their cul¬ 
tivation was of the rudest sort, and population was too 
sparse for much progress toward civilization. But In¬ 
dian corn, when sown in carefully tilled and irrigated 

•Early Man In Britain, Boyd Dawkins, pp. 233-245. 

2—C. M. 



8 


HANDBOOK OF THE CHURCH S 


land, had much to do with the denser population, the 
increasing organization of labor, and the higher de¬ 
velopment in the arts, which characterized the confed¬ 
eracies of Mexico and Central America and all Pueblo 
Indians of the Southwest. The potato played a some¬ 
what similar part in Peru. Hence it seems proper to 
take the regular employment of tillage with irrigation, 
as marking the end of the lower period of barbarism 
in the New World. The use of adobe brick and stone 
in architecture also distinguished the Mexicans and 
their neighbors from the ruder tribes of North and 
South America. 

Indian Groups or Stocks 

The principal groups of Indians are in a great part 
defined by the difference in language, which is per¬ 
haps a better criterion of racial affinity in the New 
World than in the old, because here there seems to 
have been nothing of that peculiar kind of conquest 
with incorporation resulting in complete change of 
speech which we sometimes find in the Old World. 
Except in the case of Peru there is no indication that 
anything of this sort went on. At least sixty-five of 
the separate stock languages are distinguished in 
North America which appear so radically separated 
from each other that it is believed impossible that they 
ever should have sprung from the same parent, and 
these languages are as remarkable for their separation 
from the Old World languages as they are in their 
separation from each other. Between the Rocky 
Mountains and the Atlantic Coast, the Algonquins at 
the time of the discovery, might have been divided 
into six or seven Groups or Stocks. The Athabascan, 
the Sioux, the Shoshonean, the Caddoan, the Musko- 
gean, the Algonquin and Iroquois,* of which the last 

♦See Appendix List of Stocks. 




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MISSIONS TO THE INDIANS 


9 


three were situated mainly to the east of the Missis¬ 
sippi river and the others mainly to the west of it. 
All were in the lower period of barbarism. 

One of their tribes, the Winnebagoes, had crossed 
the Mississippi and pressed into the region between 
that river and Lake Michigan. The Mandans group, 
very small in numbers, but extremely interesting to 
the student of ethnology, comprises the Minnitarees 
and Mandans on the Upper Missouri. The remnants 
of these tribes now live together in the same village, 
and in personal appearance, as well as in intelligence, 
they are described as superior to any other red men 
north of New Mexico. The excellence of their horti¬ 
culture, the frame-work of their houses and their 
peculiar religious ceremonies early attracted attention, 
and upon Mr. Catlin they made such an impression 
that he fancied there must be an infusion of white 
blood in them.* The third group in this western re¬ 
gion consists of the Pawnees and Arickarees, of the 
Platte Valley in Nebraska, with a few kindred tribes 
farther to the south. 

Of the three groups eastward of the Mississippi we 
may first mention the Maskoki or Muskogees, consist¬ 
ing of the Choctaws, Chickasaws, Seminoles, and 
others, with the Creek Confederacy. These tribes 
were intelligent and powerful, with a culture well ad¬ 
vanced toward the lower end of barbarism. 

The Algonquin family, bordering at its southern 
limits upon the Maskoki, had a vast range northeast¬ 
erly along the Atlantic Coast until it reached the con¬ 
fines of Labrador and northwesterly through the re¬ 
gion of the Great Lakes and as far as the Churchill 
river to the west of Hudson’s Bay. The tribes of 
this family are by far the best known of all American 
Indians, and they have left memorials of their former 


•North American Indians, George Oatlin. Vol. II. Appendix A. 



10 HANDBOOK OF THE CHURCHES 

occupancy of the land in the names of states, coun¬ 
ties, towns and villages in the most thickly settled 
parts of America. It was the Algonquins that the 
first settlers of Virginia drove back into the moun¬ 
tains; it was with the Algonquins that William Penn 
did his peaceful trading, and today in the minds of 
many Americans the Algonquins stand as the type of 
the Indian. Between Lake Superior and the Red 
River of the North, the Crees had their hunting ground, 
and closely related to them were the Pottawatomies, 
Ojibwas and Otitawas. One offshoot, including the 
Blackfeet, Cheyennes and Arapahoes, roamed as far 
west as the Rocky Mountains. The great triangle 
between the Upper Mississippi and the Ohio was oc¬ 
cupied by the Menomonees and Kickapoos, the Sacs 
and Foxes, the Miamis and Illinois, and the Shawnees. 
Along the coast region the principal Algonquin tribes 
were the Powhatans of Virginia, the Lenapi or Dela¬ 
wares, the Munsees or Minisiuko of the mountains 
about the Susquehanna, the Mohegans on the Hud¬ 
son, the Adirondacks between that river and the St. 
Lawrence, the Narragansetts and their congeners in 
New England, and finally the Micmacs and Wakenaki 
far down East, as the last name implies. 

It has been supposed that the Huron-Iroquois group 
of tribes was a remote offshoot from the Dakotas. 
This is very doubtful; but in the thirteenth or four¬ 
teenth century the general trend of the Huron-Iro¬ 
quois movement seems to have been eastward, either 
in successive swarms or in a single swarm, which be¬ 
came divided and scattered by segmentation, as was 
common with all Indian tribes. They early proved 
their superiority over the Algonquins in bravery and 
intelligence. Their line of invasion seems to have been 
eastward to Niagara, and thereabouts to have bifur¬ 
cated, one line following the valley of the St. Law- 


MISSIONS TO THE INDIANS 


II 


rence, and the other that of the Susquehanna. The 
Hurons established themselves in the peninsula be¬ 
tween the lake that bears their name and Lake On¬ 
tario. South of them and along the northern shore 
of Lake Erie were settled their kindred, afterward 
called the “Neutral Nation,” because they refused to 
take part in the strife between the Hurons and the 
Five Nations.* On the southern shore the Eries plant¬ 
ed themselves, while the Susquehannocks pushed on 
in a direction sufficiently described by their name. 
Farthest of all penetrated the Tuscaroras, even into 
the pine forests of North Carolina, where they main¬ 
tained themselves in isolation from their kindred un¬ 
til 1715. These invasions resulted in some displace¬ 
ment of Algonquin tribes and began to sap the strength 
of the confederacy in which the Delawares had held 
a foremost place. By far the most famous and im¬ 
portant of the Huron Iroquois were those that follow¬ 
ed the northern shore of Lake Ontario into the valley 
of the St. Lawrence. Their progress was checked by 
the Algonquin tribe of the Adirondacks, but they suc¬ 
ceeded in retaining a foothold in the country for a 
long time. In 1535 Jacques Cartier found on the site 
which he named Montreal an Iroquois village which 
had vanished before Champlain’s arrival seventy 
years later. The Iroquois who were thrust back in the 
struggle for the St. Lawrence Valley, early in the fif¬ 
teenth century, made their way across Lake Ontario 
and established themselves at the mouth of the Os¬ 
wego River. They were then in three small tribes— 
the Mohawks, Onondagas, and Senecas, but as they 
grew in numbers and spread eastward to the Hudson 
and westward to the Genesee, the intermediate tribes 
of Oneidas and Cayugas were formed by segmenta- 
tion.f 


•Parkman, Jesuits in North America. P. XXIV. 
tMorgan, Ancient Society, p. 125. 



12 HANDBOOK OF THE CHURCHES 

About 1450 the five tribes, afterward known as the 
Five Nations, were joined in a confederacy in pursu¬ 
ance of the wise counsel which Hiawatha, according 
to the legend, whispered into the ears of the Onon¬ 
daga Sachem Dagonoweda. This union of their re¬ 
sources rendered them invincible among red men. 
They exterminated their old enemies, the Adiron- 
dacks, and pushed the Mohegans over the mountains 
from the Hudson River to the Connecticut. When 
they first encountered white men in 1609* their name 
had become a terror among the Indians in New Eng¬ 
land, insomuch that as soon as a single Mohawk was 
caught sight of by the Indians of that country they 
would raise the cry from hill to hill, “A Mohawk, a 
Mohawk,” and flee like sheep before wolves, never 
dreaming of resistance. After the Five Nations had 
been supplied with firearms by the Dutch their power 
increased with portentous rapidity. They overthrew 
one Algonquin tribe after another until in 1690 their 
career was checked by the French. General Walker 
has summed up their military career in a single sen¬ 
tence : “They were the scourge of God upon the abo¬ 
rigines of the continent.”! 

South America 

The principal groups of Indians occupying the re¬ 
gion of the Cordilleras both north and south of the 
Isthmus of Darien, all the way from Zuni to Quito, 
are the Mokis and Zunis of Arizona and New Mexico, 
the Nahuas or Nahauttac tribes of Mexico, the Mayas, 
Quickis and kindred tribes of Central America; and 
beyond the Isthmus the Chinchas of New Granada, 
and sundry peoples comprised within the domain of 
the Iifcas. There is a very considerable divergence 
among these people from the Indians already describ- 


*Dis. America, Fiske. Vbl. I. p. 46. 

fThe Indian Question. North American Review. Ap. 1870. 




INDIAN WARRIOR. 


* 


















MISSIONS TO THE INDIANS 13 

ed, and the divergence increases from Zuni to Cuzco, 
reaching its extreme on the whole among the Peru¬ 
vians, though in some respects the nearest approach 
to civilization was made by the Mayas. The most dis¬ 
tinctive marks of the grade of culture attained by the 
Cordilleran peoples were two, the cultivation of maize 
in large quantities by irrigation, and the use of adobe- 
brick or stone in building. The change of occupation 
involved in raising large crops of corn by the aid of 
sluices would facilitate an increase of density in popu¬ 
lation, and would encourage a preference for agricul¬ 
tural over predatory life. Such changes would also 
be likely to favor the development of defensive mili¬ 
tary art. The pueblos, from a Spanish word mean¬ 
ing town, of New Mexico and Arizona, are among the 
most interesting structures in the world. Several are 
still inhabited by the descendants of the people who 
were living in them at the time of the Spanish 
discovery and their primitive customs and habits of 
thought have been preserved to the present day with 
but little change. As in the case of American abor¬ 
igines generally, the social life of these people is close¬ 
ly connected with their architecture, and the pueblos 
which are still inhabited seem to furnish us with the 
key to the interpretation of those we find deserted or 
in ruins, whether in Arizona or in Guatemala. The 
communal principle of living pervaded America and 
largely determined the size and character of the dwell¬ 
ings. A number of families usually lived together, in 
the same house or in a group of rooms or houses. The 
“Long-house” of the Iroquois and the clustered for¬ 
tress house of the Pueblos are good examples of the 
result of the communal principles adhered to by most 
of the American Indians. It is also believed by some 
of the best authorities that the Mexican and Mayan 
houses were largely due to the same cause. 


14 HANDBOOK OF THE CHURCHES 

Dwellings of the Indians 

The houses of the Indians may be divided into three • 
classes, temporary, portable and fixed. The temporary 
houses, those abandoned on moving camp and seldom 
occupied again, may be represented by the Pai-Ute 
wikiup; the portable, carried from place to place for 
years, by the tepee of the Dakotas; the fixed, or those 
which are occupied either for an extended period or 
periodically, by the stone or adobe house of the Pueb¬ 
los, the wood house of the Iroquois, or the wood and 
earth house of the Eskimo. 

Cliff Dwellers 

Besides houses, some of the Indians of the South¬ 
west dwelt in shelters excavated wholly or in part in 
the face of a cliff or mountain or hill. There are four 
localities where these cavate lodges occur in numbers, 
the Northern Rio Grande valley, the San Juan River 
valley, the San Francisco mountain region, and the Rio 
Verde valley in Arizona. There are in these places 
thousands of cavate lodges. They average in size two 
or three rooms, sometimes communicating by a ledge, 
sometimes, often in fact, with excavated connections. 
These cavate dwellings are simply another form of 
residence due to necessity or expediency. In other 
places there are some that were undoubtedly merely 
farming outlooks, occupied only during the crop sea¬ 
son, just as there are cliff houses for this purpose and 
also houses erected singly in open valleys. But many 
cavate lodges were actual residences for a period of 
years, owing to circumstances of one kind or another. 
The cliff dwellers may still be found among the 
Tarahu Maris of Northern Mexico. 

Mound Builders 

One conspicuous feature of North American an¬ 
tiquity should be mentioned in this connection. The 



MISSIONS TO THE INDIANS 


15 


mounds that are scattered over so large a part of the 
soil of the United States, and more particularly those 
between the Mississippi river and the Alleghany 
mountains, have been the subject of much theorizing 
and in late years of much careful study. The “Mound 
Builders” were supposed to have been a race quite 
different from the red men, with a culture perhaps 
superior to our own, but no relic of the past has ever 
been seen which indicates the former existence of a 
vanished civilization even remotely approaching our 
own. Of late years the exploration of the mounds 
has been carried on with increasing diligence. More 
than 2,000 mounds have been opened, and at least 38,- 
000 relics taken from them. The result of all this 
investigation is the belief that the mounds were not 
built by one people, but by different tribes, as clearly 
distinguishable from one another as Algonquins are 
distinguishable from Iroquois. These mound-build¬ 
ing tribes were not superior in culture to the Iroquois 
and many of the Algonquins, as first seen by white 
men. They are not to be classified with Zunis, still 
less with Mexicans or Mayas, in point of culture, but 
with Shawnees and Cherokees; in fact, some of them 
were Shawnees and Cherokees. There were times in 
the career of sundry Indian tribes when circumstances 
induced them to erect mounds as sites for communal 
houses, or council houses, medicine lodges, or burial 
places; somewhat as there was a period in England 
when circumstances led the people there to build 
moated castles, with draw-bridge and port cullis; and 
there is no more reason for assuming a mysterious 
race of “Mound Builders” in America than for assum¬ 
ing a mysterious race of “Castle Builders” in England. 


i6 


HANDBOOK OF THE CHURCH S 


QUESTIONS ON CHAPTER I, PART I 

1. Give brief statement of Race Culture and reason for 
race development, with stages of progress. 

2. What is the history of the Eskimo, and from what race 
descended? 

3. Give the causes which retarded progress of mankind in 
this part of the world, and how advance was begun. 

4. According to what plan are the groups of Indians 
divided ? 

5. Give six principal groups, with names of their tribes 
and geographical boundaries. 

6. State which are best known, and why. 

7. Which groups of Indians occupied the region north and 
south of the Isthmus of Darien? 

8. Which are the most distinctive marks of culture of the 
Cordilleran people? 


JtV * 


'w: 


m\ 





UN(U lSTir r.VM11.1 KS 


•North >* MKX1CO 
»rY 

•IMCPOWKU. 





































* 





, 
















I 


ff 























CHAPTER I 
Part II 


Customs and Religions 

In considering the customs and religions of the 
aborigines of North America one may but briefly touch 
upon a few that in a greater or less degree belong to 
all of them. Tribes often had a definite organization 
and a regular government and each held sway over a 
territory with fixed boundaries—marked by either 
rivers, lakes, mountain ranges or certain trees or 
stones. When at peace, those who entered another’s 
domain were considered visitors, and they were ex¬ 
pected to be friendly with all friends of the occupants 
of the region. When the whites came to these shores 
and took possession of the land they immediately 
stirred up the hostility of the owners, who naturally 
desired to be considered in the matter. Penn did con¬ 
sider them and he had no trouble. The English in a 
measure finally recognized the Iroquois’ rights—and 
then turned this to account by claiming sovereignty 
over the territory, on the ground that the Iroquois 
were British subjects. The territorial rights of each 
tribe were definitely understood among themselves, 
and when the settlements of foreigners finally crowd¬ 
ed tribes back upon each other’s domain, a great deal 
of confusion arose as to ownership, obliging the gov¬ 
ernment when it began to pay for lands to repeat the 
payment many times owing to the conflicting claims. 

Council Chambers 

Each Indian village always had at least one assem¬ 
bly place for a council chamber or lodge, commonly 

3—C. M. 


l8 HANDBOOK OF THE CHURCHES 

called Kiva, from a Moki word signifying council 
chamber. Kivas, besides being used for social pur¬ 
poses, were also used for religious funotions. The 
number of these buildings depended upon the size of 
the tribe. The tribe was organized on the basis of the 
clan, or group of blood relations, and each clan might 
have its own lodge. They might also belong to some 
of the secret orders, so, there appear to have been 
three kinds of Kivas—the tribe or chief Kiva, the 
Kiva belonging to the clan, and the Kiva of the secret 
societies. Everybody in a tribe belonged to a clan, 
otherwise they could not belong to the tribe. The 
complete organization of the tribe then was a group 
of families forming a clan, each family represented 
in two clans, the father belonging to one and the 
mother to another—marriage within a clan was for¬ 
bidden—a group of clans formed the secret society or 
brotherhood, a group of the latter the tribe, and a 
group of tribes formed the Confederacy, probably the 
highest form of government known by this people. 

Marriage 

Courtship and marriage take various forms among 
the Indians. The most warlike tribes doubtless still 
retain the tradition of marriage by capture, and mar¬ 
riage by purchase persists to this day. Ponies are the 
most common medium of exchange and that maiden 
is the proudest belle whose parents have received the 
largest offers of horse flesh for her hand. 

In their family life the Indians show much affec¬ 
tion, their children they idolize, their old people they 
revere. In the patriarchal system which prevails, el¬ 
der* and children are thrown into the closest and 
most constant companionship and the children grow 
up in an atmosphere of respect for their elders and 
are readily controlled by them. 


MISSIONS TO THE INDIANS 


19 


Totemism 

The sign of the clan was the totem, and totemism, 
being both religious and social, is an important cus¬ 
tom in vogue among all the stocks on the continent. 
Totems are of three kinds, clan totems, sex totems, 
and individual totems; the first are the most import¬ 
ant. The totem is usually an animal, and the Indian 
believes that between these objects and himself there 
is a particular bond; from them he believes himself 
descended; therefore he would not harm the animal 
that was his totem. 

Hospitality 

The distribution of food was based on long cus¬ 
tom. Hospitality was a law, and was everywhere ob¬ 
served faithfully, till intercourse with the methods of 
the white race demolished it. If a person from an¬ 
other household or a stranger from another tribe were 
to visit the house, the women would immediately offer 
him food, and it was a breach of etiquette to decline 
to eat it. The custom was strictly observed all over 
the continent and in the West India Islands, and was 
always remarked upon by the early discoverers. 

Language 

Because of the many distinct languages on the con¬ 
tinent and with many tribes totally ignorant of the 
speech of their neighbors, it was necessary to have a 
means for the interchange of ideas which should not 
rely entirely on spoken words, and this was found in 
a sign language. The sign language was of extensive 
development and existed all over the world and bore a 
resemblance to the sign language now used in some of 
our deaf-mute schools. Picture writing the world 
over probably grew out of sign language, the first stage 
in development. The second was pictographs and the 
third alphabet. These merge into each other by a 



20 HANDBOOK OF THE CHURCHES 

slow and gradual progress. Some of the pictures 
found on rocks may have been carved for simple 
amusement, but the majority were made with a pur¬ 
pose, usually the communication or record of an idea.* 

Clothing 

The first clothing of primitive people was made of 
skins of animals, where they could be obtained. Where 
animals were scarce, or where the climate was suffi¬ 
ciently mild to require less wiarmth in the garments 
worn, woven cloth from strips of bark or twisted 
grasses was made. Skill in weaving developed from 
necessity and practice and in many parts of the coun¬ 
try great skill in weaving and embroidery, under which 
may be classed bead work, have been attained. Elab¬ 
orate costumes are worn on special occasions, but or¬ 
dinarily the dress is simple, the blanket forming an 
important part of the costume. 

Burial 

When he died the Indian was disposed of in a num¬ 
ber of different ways. There were burials in pits, 
graves, mounds, caves and so on; there was crema¬ 
tion; there was embalming; there was aerial sepul¬ 
ture in trees and scaffolds; and there was burial be¬ 
neath water, or in canoes that were turned adrift. The 
Navajos leave the dead in the place where they die or 
throw them into a cleft in the rocks and pile stones 
upon the corpse. In Tennessee graves are found 
which were made by lining a rectangular excavation 
with slabs of sitone. Some tribes wrapped their dead 
in fine furs, or in grasses and matting; others buried 
in urns. In the Northwest a living slave was buried 
with<rthe deceased and if the slave was not dead in 
three days he was strangled by another slave. In 
Mexico burying slaves with the dead was common. 


♦North Americans of Yesterday. Chap. III. with Chap. VI. 



MISSIONS TO THE INDIANS 


21 


Religion? 

The religion of most of the Indians was Zootheism 
—that is, their gods were deified men and animals. 
The heavenly bodies, personified as men and women 
also formed a part of their galaxy. Most Indians be¬ 
lieve that all living things, even trees, once had human 
shape, and “have been transformed, for punishment 
or otherwise, into their present condition.” They had 
no knowledge of a single Great Spirit until the Euro¬ 
peans, often unconsciously, informed them of their 
own belief. The worship of the various deities was 
through numerous ceremonials, many of them em¬ 
bodying their form of dancing, although this term 
fails properly to describe them. The ceremonials take 
place at all times and seasons, many being as abso¬ 
lutely fixed to a certain date as our own Church fes¬ 
tivals. The Eastern tribes had ceremonials on tapping 
the maple trees, and also on closing the maple sugar 
season. There were also the Corn-Planting Festival, 
the Strawberry Festival, the Bean Festival and the 
famous Green Corn Dance of the Iroquois, followed 
by the Harvest Dance. The famous ceremonial of 
the Snake Dance, in which a hundred or more rattle¬ 
snakes are used alive, performed only by the Mokis, 
is seen in its full glory once every two years at the vil¬ 
lage of Walpi. It covers altogether a period of nine 
days, including the search for the snakes, as well as 
rites performed in the Kiva. The costumes worn at 
many of these dances are as singular as the dance 
itself. 

Sun Dance 

“The sun dance was the most baneful of the old- 
time practices of the Sioux people. It was not, as is 
generally supposed, a function to * test the personal 
courage of the candidates for place among the war- 


22 HANDBOOK OF THE CHURCHES 

riors. That was merely an incident of the ceremony. 
It was held for the purpose of propitiating by personal 
sacrifice the Great Spirit, and placating the pernicious 
spirits of the earth. It was an oblation purely, the 
persons taking part desiring to show that they were 
willing to submit to personal suffering in the hope that 
the community would be blessed in the harvest, or in 
any undertaking in which they were about to engage. 

The sun dance pole, which was . usually about 
twelve inches in diameter at the base and twenty feet 
in length, was selected with much ceremony. After 
being carefully prepared, the larger end was set in 
the ground a sufficient depth to give it firmness. 
Throughout the preliminaries the medicine men fast¬ 
ed and prayed, and during the dance the ears of chil¬ 
dren were pierced. While the ceremony was in pro¬ 
gress, and the candidates were suspended by lariats 
run through the muscles of their breasts or back, from 
a cross-bar situated near the top of the pole, the 
prayers and dancing went on without interruption, 
the selected singers chanting in weird and mournful 
strains. The men fastened to the pole made good their 
self-immolation by staring continually at the sun, in 
consequence of which their eyes invariably became 
terribly inflamed. Some of the lookers-on would plead 
with the candidates that they be cut down, to which 
they would not consent. On the contrary they whistled 
continually to show that they were not affected by 
their sufferings. Other candidates for the sacrifice 
had buffalo heads attached to their bodies by lariats 
with skewers through their back muscles, and ran 
around jumping and dancing until the weight of the 
drag broke the flesh away. Among the Sioux the sun 
dance invariably continued three consecutive days, the 
test of courage and endurance being reserved for the 
last day. The lacerated wounds received no attention 



MISSIONS TO THE INDIANS 23 

in the way of dressing, or being cared for, until the 
dance ended at sun-down on the third day. At one of 
such dances which I attended in 1872, a young man 
had raw-hide thongs run through the muscles of his 
back, the thongs being attached to a cross bar near 
the top of the sun-dance pole by thongs through the 
muscles of his breast. Both remained with their feet 
barely touching the ground, swaying back and forth 
for an hour or more before released by the sorely 
tried flesh giving way.* 

Medicine 

Among Indians the professions of medicine and re¬ 
ligion are inseparable. The doctor is always a priest, 
and the priest is always a doctor. Hence to the whites, 
the Indian priest-doctor has come to be known as the 
medicine-man, and anything sacred or mysterious or 
of wonderful power or efficacy in Indian life or belief, 
is designated as “medicine.” To make ’’medicine” is 
to perform some sacred ceremony from the curing of 
a sick child to the consecration of the Sun-Dance 
Lodge.f 

The sweat-bath was and is the great cure-all among 
the Indians, except the central and eastern Eskimo. 
It was also a means of religious purification. Usually 
the sweat house was only large enough for one person 
and was constructed of poles covered with skins, 
blankets or earth. The patient entered and those out¬ 
side heated stones and passed them in to him by 
means of sticks. Water or some decoction was then 
poured over the stones and the opening closed. Pro¬ 
fuse perspiration followed and at the proper time, if 
a stream was near, the patient would rush out and 
plunge in, otherwise cold water was poured over him. 


♦My Friend the Indian, Janies McLaughlin. 
tJames Mooney, "Ghost Dance Religion.” 



24 HANDBOOK OF THE CHURCHES 

This was the chief remedy for small-pox, which has 
made such ravages in all tribes, but of course was not 
effective. 

The New Fire 

Before the invention of the fire-drill it was of the 
greatest importance to preserve the fire that had been 
procured from a great distance, or from some forest 
conflagration, hence it assumed a sacred character and 
those who were entrusted with its preservation were 
high-priests. The “new fire” of the Aztecs was pro¬ 
duced at the termination of their fifty-two year cycle, 
when all fires were permitted to die out. The obtain¬ 
ing of the new fire was one of their great ceremonies 
and is admirably described by Prescott.* 

The Peace Pipe 

Tobacco and the pipe were part of the Indian re¬ 
ligious paraphernalia. The pipe seems not to have 
been much used for ordinary smoking among the 
Mexican tribes or the sedentary tribes of the South¬ 
west. They used the cigarette chiefly, leaving the pipe 
for ceremonials, while the West Indian tribes rolled 
the leaf up for smoking. The exact place of the pipe 
in the ceremonials of the Eastern tribes is not yet 
thoroughly understood, but its function was always 
an important one. The pipe was the invariable ac¬ 
companiment of all councils and treaties among East¬ 
ern tribes, and it was the emblem of peace. Each vil¬ 
lage had its calumet, a pipe of peace made of sacred 
pipe stone, and whoever carried it, passed even among 
the enemy with impunity. 

Wars, ^ 

Before the acquisition of fire-arms and the crowd¬ 
ing back of tribe against tribe by the whites, wars 


'Conquest of Mexico. Vol. I. p. 81 . 



MISSIONS TO THE INDIANS 


25 


were rather infrequent. Night attacks were never 
made. War was declared by the people at the instiga¬ 
tion of the “war captains.” valorous braves of any 
birth or family, who had distinguished themselves by 
personal prowess or in good success in frays against 
the enemy. Cannibalism prevailed in many tribes, and 
was always ostensibly a religious ceremony and not a 
means of satisfying hunger. Payne holds that the 
Aztec custom of consuming captives at religious feasts 
was in reality a means of procuring animal food, re¬ 
sulting from the limited meat supply, and that per¬ 
petual war was waged mainly to obtain prisoners for 
this purpose,* while Prescott says that the great ob¬ 
ject of war with the Aztecs, was quite as much to 
gather victims for their sacrifices as to extend their 
kingdom, f 

The Indian has the mind of a child in the body of 
an adult. The struggle for existence weeded out the 
weak and sickly, the slow, the stupid, and created a 
race physically perfect, and mentally fitted to cope 
with the conditions they were forced to meet, as long 
as they were left to themselves. When they encoun¬ 
tered the white race they were forced to face a new set 
of conditions. People who have no knowledge of the 
Indians imagine them to be merely ignorant people. 
This is not the case. The Indian is not like the white 
man of any class or condition, because his mind does 
not work like the mind of an ordinary adult white 
man. The whites did not try to understand him, nor 
were they superior to him in the matter of patience 
and forgiveness. One thing was well understood by 
the whites, however, and continues to this day, and 
that was that an Indian has no rights that a white man 
is bound to respect or even consider. Cruelty and in- 


♦Payne’s History of 'the New World. Vol. II. pp. 495, 499, 501. 
fConquest of Mexico. Vol. I. p. 81. 



26 HANDBOOK OF THE CHURCHES 

justice have characterized the dealings of the white 
man with the red, and stories of persecution and op¬ 
pression too horrible to relate are to be found on the 
pages of all the histories written of this people, from 
the time that Columbus first discovered a new coun¬ 
try to the present day. The Indian race was more 
remarkable than has been popularly appreciated. They 
possessed, as a rule, strong personality, great physi¬ 
cal vigor, quick intelligence and dauntless courage. 
Their brain power was of a high order, and capable 
through the processes of time, of a development sec¬ 
ond to none. If after years of intercourse with Euro¬ 
peans the race has degenerated, it is humiliating but 
well to remember that treachery, dishonesty and 
drunkenness were learned from examples set by those 
who called themselves Christians. At this late day 
the very least reparation that can be made is to see 
our own shortcomings, and not exaggerate those of 
the American Indian. It was inevitable that the 
weaker race should be pushed to the wall, but we can 
at least acknowledge and do justice to the good that is 
in it. In estimating their traits we do not regard 
them enough from their own standpoint, and without 
so regarding them, they cannot be understood. Not 
long ago an educated Christian Indian was heard to 
say in defense of his people, when they were accused 
of lack of patriotism, that after all “Patriotism is the 
quality they possess above all others, for was not this 
country theirs, and were they not resisting the power 
that would take it from them?” 

QUESTIONS ON CHAPTER I, PART II 

1. Describe the dwellings of the Indians, the cliff-dwellers, 
the mound-builders. 

2. What was the religion of the American Indian, and 
describe some of their ceremonies. 



GROUP OF DANCERS 








































‘ '•} 



















































MISSIONS TO THE INDIANS 2 *] 

3. Describe the council house, explain the method of di¬ 
viding tribes into clans, and the meaning of Totemism. 

4. Under the head of customs, give development of lan¬ 
guage, clothing, marriage, burials. 

5. What is meant by “medicine” among these people? 

6. Give description of the New Fire, the peace pipe, and 
how war was declared. 

7. What were the characteristics of the Indian before the 
discovery, and how has intercourse with the European races 
changed him? 











CHAPTER II 


THE GOVERNMENT IN ITS RE¬ 
LATIONS TO THE INDIANS 

















































































CHAPTER II 


THE GOVERNMENT IN ITS RELATIONS TO 


THE INDIANS 


Whether considered in the light of “domestic inde¬ 
pendent nations,” or as wards, the relations of the 
government to the Indian have always been of a pa¬ 
ternal nature. Judged by the expressed intention em¬ 
bodied in various acts of Congress, following the 
close of the Revolution, the declared policy at that 
time would seem to have been all that could be de¬ 
sired. As early as July 13, 1787, the Continental Con¬ 
gress passed an ordinance which provided (Article 3), 
that: 

“The utmost good faith shall always be observed 
toward the Indians; their land and property shall 
never be taken from them without their consent; and 
in their property, rights and liberty they shall never 
be invaded or disturbed, unless in just and lawful wars 
authorized by Congress; but laws founded in justice 
and humanity shall from time to time be made, for 
preventing wrongs being done to them, and for pre¬ 
serving peace and friendship with them.” 

From that day to this there has been an abundance 
of law, and the various subsequent treaties and agree¬ 
ments made with the Indians have teemed with prom¬ 
ises of good faith and good intention. Had these 
promises been kept by the government, there prob- 

ly would not have been “A Century of Dishonor.” 



/ The early policy (if such it can be called) was 
really one of expediency; of theory versus practice— 
and usually tempered by political considerations. The 


4—c. m. 



32 


HANDBOOK OF THE CHURCHES 


same might be said of the course that was followed 
for the next hundred years. 

In the colonial days, the treatment of the Indian 
was largely a local matter. Treaties were made with 
him by the various colonies that breathed the spirit of 
friendship and brotherly love, only to be broken when 
the white man wanted his land. Various missionary 
efforts were made from time to time, with marked suc¬ 
cess, as indicated by the work of John Eliot, the Mora¬ 
vians and others; and in Virginia a school was estab¬ 
lished for the benefit of Indian children. The In¬ 
dian’s right of occupancy to the land was conceded by 
the colonial treaties, but when the clamor of white 
greed was raised, there was no recognition of the In¬ 
dian’s interests, and no effective measures in exist¬ 
ence for his protection. Regardless of treaty stipu¬ 
lations, he was therefore forced to fight for his rights, 
or move on. The latter usually followed the former; 
for the Indians, though as a whole outnumbering the 
whites, were lacking in cohesiveness. There was no 
homogeneousness; they were separate nations with 
marked difference in language and customs. Had the 
Indians been united by a common bond, the path of 
the colonists would have been far more difficult. So 
long as one tribe was not molested, it paid but little 
attention to the wrongs being inflicted upon its neigh¬ 
bors. Laws were passed by the colonies discriminat¬ 
ing against the Indians, subjecting them to conditions 
of slavery, and imposing all sorts of restrictions of an 
irksome character. At other times, when their help 
was needed to fight an enemy of the Crown, their 
favor was courted, and they were made allies. When 
this friendship was no longer needed, and the colo¬ 
nists were stronger numerically, the past help of the 
Indians was ignored and the alliance repudiated. 
These chaotic conditions continued up to the time of 


MISSIONS TO THE INDIANS 


33 


the Revolutionary period, and when the United States 
Government was an accomplished fact, the only pol¬ 
icy that existed in dealing with the Indians was one 
of might. The situation had been complicated by 
colonial action, which paved the way for the trouble 
and violence that naturally followed a continuation of 
the old method. 

From the beginning of our national existence up to 
the inauguration of the “Peace Policy” by President 
Grant, in 1869, there was also a lack of continuity of 
purpose, and of any attempt to faithfully live up to 
a definite and humane purpose in dealing with the 
Indians. In an article reviewing the “Indian Ques¬ 
tion Pa^t and Present,” Mr. Herbert Welsh said of 
this National Period: 

“The situation from the start was hopeless. It was 
an irrepressible conflict, the seeds of which had been 
planted far back in the early days of white occupa¬ 
tion. To prevent, upon territory guaranteed to the 
Indians, the intrusion first of hunters and then of 
settlers, was impossible. Washington earnestly de¬ 
sired to accomplish this result, and recommended to 
Congress that no settlements should be made west of 
a clearly marked boundary line, and that no purchase 
of land from the Indians except by the government 
should be permitted. This recommendation was dis¬ 
regarded, and another Indian war was the result. In 

I the earliest treaties made by the United States with 
Indian tribes, where boundaries were distinctly mark¬ 
ed, the lands designated were given to the Indians 
forever, and whites were to be left to the mercy of 
the Indians for punishment. Such was the case in 
the treaty of January 21, 1785, between the United 
States and the Ottawas, Chippewas and Delawares, 
and such were the provisions of other treaties made 
at this period. The utter disregard of these treaties 




34 


HANDBOOK OF THE CHURCHES 


upon the part of the whites led to the Indian wars 
which resulted in the defeat of General St. Clair and 
the massacre of his troops, and in the victory of Gen¬ 
eral Wayne over the Miamis. These wars were illus¬ 
trative of every war that has occurred between the In¬ 
dians and ourselves from that time to thisy The same 
miserable story has been repeated with unbroken simi¬ 
larity through all the terrible border conflicts of the 
century. A treaty would be.made promising such and 
such lands to the Indians, to be theirs as long as 
‘water ran and grass grew.’ Such and such goods 
were to be given them in return for land taken. The 
ink in which the treaty was written was scarcely dry 
before our unrestrained and unrestrainable settlers 
would proceed to violate its terms. This invariably 
led to irritation and to individual acts of revenge on 
the part of the Indians—and then followed war. * * 

* * * * 

“There was no sound and settled policy which look¬ 
ed toward winning an enduring friendship with the 
Indian tribes, establishing confidence between the two 
laces, and eventually securing the civilization of the 
Indians. It is extraordinary that the government 
should continue to make promises in treaty after treaty 
with tribe after tribe that never could be kept. It is 
by no means extraordinary that the Indians, finding 
how utterly unworthy of trust were the promises made 
them, how continually they were deceived, how con¬ 
stant were the invasions of their territory, and, more¬ 
over, having no redress by law, should have taken the 
only course left them—frantic hate, violence and mur¬ 
der, and having exhausted brief passion, should have 
sunk into apathy, debauchery and despair.” 

What might be regarded as an official review of the ] 
situation covered by the foregoing quotation, is given 



TYPICAL ONEIDAS OF THE OLD STYLE. 


4 
































































































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/ 




























* 








,* 



I 








































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' 



MISSIONS TO THE INDIANS 35 

by a writer in the/‘Handbook of American Indians,” 
issued by the Bureau of Ethnology, as follows: 

“Pre-eminent among the difficulties in the way of 
carrying out a just, humane and consistent policy has 
been and is still the antagonism, born of the ignorance 
of both races of each other’s mode of thought, social 
ideals and structure, and customs, together with per¬ 
sistent contention about land, one race defending its 
birthright, the other race ignoring native claims and 
regarding the territory as vacant. As a result, a dual 
condition has existed—on the one side a theoretic gov¬ 
ernment plan, ideal and worthy; on the other, modi¬ 
fications of this plan, in compliance with local ignor¬ 
ance and greed. The laws and regulations of the Unit¬ 
ed States Government applying to the Indian tribes, 
with few exceptions, have been framed to conserve 
their rights. The wars, which have cost much blood 
and treasure, the enforced removals, the dishonest 
practices and degrading influences that stain the page 
of history have all come about in violation of these 
laws and of solemn compacts of the government with 
native tribes.” 

One element that is not mentioned in the above para¬ 
graph is the constant change in the personnel of the 
government—both the legislative and the executive 
branches. The one made the laws, and the other en¬ 
forced them. The agreements and treaties were also 
made by a commission, often composed of honorable, 
upright men, who aimed to secure justice for the In¬ 
dians, but when their particular work was accomplish¬ 
ed, they had no further voice in the faithful perform¬ 
ance of the compact by the government—whether leg¬ 
islative or administrative. No matter how good a law 
might be in intention, the most important part is its 
proper enforcement, in letter and spirit. Many of the 
mistakes (to put it charitably) that have occurred in 


36 HANDBOOK of the churches 

our dealings with the Indians have been of adminis¬ 
tration rather than legislation. On the other hand, it 
cannot be denied that vicious legislation has been en¬ 
acted, and the administrative officers of the govern¬ 
ment had no choice but to obey the law, unless pre¬ 
vented from doing so by legal action. 

In the case of the Mission Indians of California, 
whose wrongs were so eloquently and forcibly stated 
by Helen Hunt Jackson’s “A Century of Dishonor,” 
when the treaty of Guadeloupe Hidalgo was ratified 
by Congress, a commission was appointed, with in¬ 
structions to make provisions for the land rights of 
the various bands of Indians living in that state. The 
commission was duly named, but it failed to do its 
duty, and the Indians were the sufferers. When the 
Indian Rights Association, in an effort to prevent the 
eviction of these Indians from their ancient homes, 
carried the case to the United States Supreme Court, 
an adverse decision was rendered to the effect that as 
the commission had been appointed, under authority 
of Congress, it was to be presumed that the instruc¬ 
tions given them had been complied with. 

Paradoxical as it may seem, the worst, or most 
Troublesome Indians have usually received far better 
treatment at the hands of the government than the 
peaceable, inoffensive ones. General Crook once said: 
“The Indian commands respect for his rights only so 
long as he inspires terror for his rifle,” and it is only 
necessary to contrast the treatment of the Sioux with 
that of the Mission Indians to see his reasons for mak¬ 
ing such a statement. The government found it very 
expensive to fight the war-like tribes, the statement 
having been made “that it costs a million dollars to 
kill an Indian.” The treaties with the Sioux are an 
indication that the government considered it cheaper 


MISSIONS TO THE INDIANS 37 

to buy their peace, at any price, than to continue the 
attempt to subdue them by force of arms. 

In 1852, following the excitement incident to the 
discovery of gold on the Pacific coast, the government 
mads treaties with eighty or ninety bands of Indians 
in Northern California, by which they agreed to accept 
new reservations in lieu of their old homes. The In¬ 
dians were promptly removed from their reservation 
to a temporary tract, but the treaties failed of ratifica¬ 
tion, and were buried in the secret archives of the Sen- 
ate until 1904, when they were brought to light through 
the efforts of the Indian Rights Association. The In¬ 
dians had long since been forced from their temporary 
homes, and their descendants were landless squatters, 
existing on the corners of ranches belonging to white 
men, and subject to eviction at a moment’s notice. 
After a lapse of over fifty years, when this matter was 
called to the attention of Congress by a philanthropic 
movement, provisions were finally made to locate these 
Indians on small holdings of land. 

With the bold and defiant Sioux, however, the case 
was quite different. The government tried to conquer 
them by force of arms, and confessed its failure to do 
so by virtually suing for peace, and allowing these In¬ 
dians to make their own terms. The Sioux leaders 
were not only skilled in the arts of war, but were also 
shrewd in driving a bargain. The terms they dictated 
were extortionate, but the government accepted them 
without objection—although probably with certain 
mental reservations. On the other hand, the Indian 
leaders knew, from past experience, that treaties were 
seldom respected long, and they were doubtless in¬ 
spired to make heavy demands, and profit thereby 
while the agreement held good. It is related that when 
Sitting Bull’s party fled to Canada, following the anni¬ 
hilation of General Custer’s command by the Sioux, 



38 HANDBOOK OF THE CHURCHES 

a commission visited them and sought to induce them 
to return to this country and surrender. Not only 
were the overtures refused, but the commissioners 
were reminded that the government “had made fifty- 
two treaties with the Sioux and kept none of them.” 

In contrast to the indifference of our government to 
principles of honor and justice in respecting treaty 
obligations, the following comment of General George. 
Crook, who knew the Indian intimately as friend and 
foe, is very suggestive: 

“During the twenty-seven years of my experience 
with the Indian question I have never known a band 
of Indians to make peace with our government and 
then break it, or leave their reservation:, without some 
ground of complaint. * * *” 

The limitations of this chapter will not permit a 
more extended review of the almost countless number 
of broken promises and absolute bad faith on the part 
of the Indian’s “guardian.” Helen Hunt Jackson’s “A 
Century of Dishonor” has covered the ground quite 
fully, up to a certain point; but there is another vol¬ 
ume that has received far less attention than it de¬ 
serves for the thorough, accurate and impartial man¬ 
ner in which the subject is treated, based largely on 
information from official sources, which should be con¬ 
sulted for full details as to this black page of our his¬ 
tory, namely: “The Massacres of the Mountains,” by 
J. P. Dunn, Jr. (Harper & Brothers). Another reli¬ 
able volume, which brings the subject further down 
to date, is “The Indian Dispossessed,” by S. K. Hum¬ 
phrey (Little, Brown & Co.). 

THE MODERN PERIOD 

With the advent of General Grant’s first presiden¬ 
tial term, a new era was inaugurated. While it did 
not accomplish all that was hoped for, at the time, it 


MISSIONS TO THE INDIANS 


39 


was a real step in the right direction. Public attention 
was called, officially, to our deplorable treatment of the 
Indian, and the way was paved for the improvement 
that followed during the past twenty-five years. The 
late George H. Stuart, in his autobiography, said. “It 
will be remembered that rtothing in General Grant’s 
inaugural excited more attention or awakened more 
discussion than his strong expression of his desire and 
purpose to see full justice done to the Indian tribes of 
our country. He told Mr. George W. Childs that as 
a young lieutenant, he had been much thrown among 
the Indians and had seen the unjust treatment they 
had received at the hands of the white men. He then 
made up his mind that, if ever he had any influence or 
power, it should be exercised to try to ameliorate their 
condition.” 

/ In his inaugural address, on March 4, 1869, Presi¬ 
dent Grant said: “The proper treatment of the origi¬ 
nal occupants of this land—the Indians—is one de¬ 
serving of careful study. I will favor any course to¬ 
ward them which tends to their civilization and ulti- 



churchman who had been 


greatly interested in the question of missions to the 
Indians, held a meeting at his house, in Philadelphia, 
to which were invited a number of public-spirited citi¬ 
zen's, and called their attention to President Grant’s 
reference to the Indian question. This resulted ip/a. 
committee going to Washington for a conference with 
President Grant and other officials, to discuss ways 
and means for remedying the Indian troubles which 
were then of common occurrence. It was then sug¬ 
gested that a commission be appointed to act in an ad¬ 
visory capacity to the Department of the Interior. 
This suggestion received prompt attention, for an act 
of April 10, 1869 (section four) provided that: 


40 HANDBOOK OF THE CHURCHES 

“There shall be a board of Indian Commissioners, 
composed of not more than ten persons, appointed by 
the President solely, from men eminent for intelligence 
and philanthropy, and who shall serve without pecuni¬ 
ary compensation, who may, under his direction, exer¬ 
cise joint control with the Secretary of the Interior 
over the disbursements of the appropriations made by 
this act, or any part thereof that the President may 
designate.” 

As a preliminary step in the “Peace Policy,” Presi¬ 
dent Grant, in 1869, placed “the superintendency of 
Nebraska, and that for Kansas and the Indian Terri¬ 
tory, under the care of the Society of Friends.” In 
his message to Congress, under date of December 6, 
1869, the President said: 

“From the foundation of the government to the 
present the management of the original inhabitants of 
this continent—the Indians—has been a subject of em¬ 
barrassment and expense, and has been attended with 
continuous robberies, murders and wars. From my 
own experience upon the frontiers and in the Indian 
countries, I do not hold either legislation, or the con¬ 
duct of the whites who came most in contact with the 
Indian, blameless for these hostilities. The past, how¬ 
ever, cannot be undone, and the question must be met 
as we now find it. I have attempted a new policy to¬ 
ward these wards of the nation (for they cannot be 
regarded in any other light than as wards) with fair 
results, so far as tried, and which I hope will be at¬ 
tended ultimately with great success. The Society of 
Friends is well known as having succeeded in living in 
peace with the Indians in the early settlement of Penn¬ 
sylvania, while their white neighbors of other sects in 
other sections were constantly embroiled. They are 
known for their opposition to all strife, violence and 
war, and are generally noted for their strict integrity 


MISSIONS TO THE INDIANS 


41 


and fair dealings. These considerations induced me 
to give the management of a few reservations of In¬ 
dians to them and to throw the burden of the selection 
of agents upon the society itself. The result has 
proven most satisfactory.” 

Mr. Vincent Colyer, the secretary of the Commis¬ 
sioners, informed the various church boards thal/“the 
President has decided to invite the co-operation of 
other religious bodies besides the Quakers to take 
charge of these reservations, and to nominate such 
persons as they can recommend as agents,” in the hope 
of avoiding the “probable consequences of the appoint¬ 
ment of political parasites” to such positions. This 
invitation was accepted by the churches, and was fol¬ 
lowed for ten or twelve years. The plan worked well 
for a while, but it had to be finally abandoned, owing 
to various causes, principally that of political interfer¬ 
ence with the control of the reservations. Other rea¬ 
sons that have been assigned were that it led to de¬ 
nominational strife, and, further, that it was an alli¬ 
ance between Church and State, and therefore not in 
accord with the American idea. The real reason was 
doubtless the desire of the spoilsmen to have these 
agency positions available as a means of paying politi¬ 
cal debts. The post of Indian agent was considered, 
in certain circles, to be a very desirable “plum” for a 
man who had “done political service,” a sinister way 
of expressing it being “that four years was long enough 
for any man to have it; that if he could not make his 
‘pile’ in that time, under such happy conditions, there 
was no use in him further trying.” 

At the time the Board of Indian Commissioners was 
created, the “Indian Ring” was strongly entrenched, 
in and out of governmental circles. As one writer 
stated it: “The Indian Bureau at that time was a nest 
of corruption. Jobbery, speculation and inefficiency 


42 HANDBOOK OF THE CHURCHES 

flourished. Contractors for provisions and all sorts 
of supplies swindled the government and the Indian 
agents were largely selected from among broken-down 
politicians. They were generally unsuited to their 
duties, and were in many instances flagrantly cor¬ 
rupt. * * * * * 

“The Board, by visits to the Indian country, and by 
careful inspection of supplies, accomplished much in 
the line of reform; but they had small sympathy from 
the heads of the Indian Bureau, who frequently 
thwarted their efforts to expose and punish guilty men. 
* * Nor was the President himself willing to remove 
officers of the Interior Department, when such action 
was necessary to protect the credit of the administra¬ 
tion. It was the corruption of American politics 
which hampered the efforts of the Board of Indian 
Commissioners for reform, and caused some of its 
most earnest members to resign their positions, and 
thenceforth to labor for Indian civilization through 
the medium of churches and as individuals rather than 
assume an official responsibility without power to dis¬ 
charge it.” 

The influences against the Board were such that 
Congress was induced to curtail its power, to reduce 
its appropriations, and thus minimize its Work, if not 
actually nullify its usefulness. The character of these 
influences may be inferred from the introduction to a 
report made in 1873 by a committee of the House of 
Representatives on general Indian conditions, which 
read, in part: 

“By this investigation and report, the committee 
hope to do something to rid the Indians and the In¬ 
dian service of those heartless scoundrels who infest 
it, and who do such damage to the Indian, the settler 
and the government.” Unfortunately, the wish of the 
committee was not realized at the time; and it is a 


MISSIONS TO THE INDIANS 


43 


debatable question as to how far that wish has been 
realized even up to the present period. While there 
has been a great improvement, in many ways, POLI¬ 
TICS, which was then the curse of the Indian service, 
is still in evidence, in one form or another, and carries 
with it the same blighting effects. 

It is to be regretted that some of the officials charg¬ 
ed with administering the “Peace Policy” failed not 
only to understand the Indian nature, but were ready 
to ignore existing treaties and agreements, and attempt 
experiments that past experience conclusively proved 
to be unjust and inhuman, the inevitable result of 
which was violence and bloodshed. There was annex¬ 
ed to the “Peace Policy,” about 1873, the “steady con¬ 
centration of the smaller bands of Indians upon the 
larger reservations,” one theory being that it would 
be more economical from an administrative stand¬ 
point. Commenting on this plan, Mr. J. P. Dunn (in 
“The Massacres of the Mountains”) well said: 

“If there were ever a penny-wise and pound-foolish 
idea, it is that concentration cheapens the Indian ser¬ 
vice. The wars alone that have resulted from it, leav¬ 
ing out of consideration life and property destroyed, 
have cost more money than all the tribes affected by 
removal have cost the government otherwise. In addi¬ 
tion to that, several tribes that were previously self- 
supporting were made utterly destitute and helpless by 
removal, and some became hopelessly demoralized. 
There is, in reason, no cause why Indians may not be 
taught and civilized in one state or territory as well as 
in another, and if the presence of Indians be consider¬ 
ed objectionable, there is no justice in moving them 
from contiguity with one lot of white neighbors to 
put them near others. The concentration policy has 
not a single foundation, either in fact or in logical ar¬ 
gument, to support it. It is almost beyond comprehen- 


44 HANDBOOK OF THE CHURCHES 

sion how, it could have been adopted by reasoning 
men.” 

It was this policy of concentration that led to 
trouble with the Sioux in 1876; with the Nez Perces, 
in 1877; the Modoc war; the troubles with the- Chiri- 
cahua Apache and other tribes in Arizona. There were 
numerous instances of where Indians had made rapid 
progress in civilization, under the wise guidance of 
Christian missionaries, who had to abandon all that 
had been gained, and start afresh in a new locality, 
under the policy. To expect them to make perma¬ 
nent progress under such conditions was absurd. 

THE RESERVATION SYSTEM 

From the beginning of our National Period, there 
have always been reservations in fact, if not in name. 
The reservation policy was officially inaugurated in 
1786, and was adopted for the purpose of better con¬ 
trolling the Indians and keeping them within clearly 
defined boundaries. It was also thought that this 
method of isolation would prevent conflict and dispute 
between the two races with regard to land matters. 
The white man, however, usually did not long permit 
the Indian to be isolated. The establishment of the 
reservations depended largely on circumstances; some¬ 
times it would be by “solemn treaty,” executive order, 
or by act of Congress. Originally the Indians were 
regarded as tribes, or independent nations, and dealt 
with on that basis. Treaties were made until 1871, 
when Congress enacted a law which provided: 

“No Indian nation or tribe within the territory of 
the Upited States shall be acknowledged or recognized 
as an independent nation, tribe, or power with whom 
the United States may contract by treaty; but no obli¬ 
gation of any treaty lawfully made and ratified with 


MISSIONS TO THE INDIANS 45 

any such Indian nation or tribe prior to March 3, 1871, 
shall be hereby invalidated or impaired. ,, 

From that date “agreements” took the place of the 
“solemn” treaties. In both forms of negotiation, it 
was generally stipulated that the terms should not be 
changed without the consent of a three-fourths ma¬ 
jority of the male adult members of the tribe con¬ 
cerned. It was believed that this provision had a bind¬ 
ing force, and that the government, when desiring 
any modification of existing treaties or agreements 
would respect it. When it was proposed to carry out 
the provisions of an alleged agreement with the Kiowa, 
Comanche and Apache tribes, which had been changed 
by Congress, without the knowledge or consent of 
those Indians, and some years after it had been enter¬ 
ed into, a bill in equity was filed in the name of Lone 
Wolf, to restrain the Department of the Interior from 
enforcing the terms of the act. The case was carried 
to the United States Supreme Court by the Indian 
Rights Association, and on January 5th, 1903, Justice 
White rendered a decision declaring, in substance, 
that "Congress had the right to disregard any and all 
treaties or agreements made with Indians, although 
the Court assumed that in doing so Congress would 
deal fairly with the Indian. This decision, while at 
first startling, will probably do more toward breaking 
up the tribal relations and developing the Indian in his 
individual capacity than any other measure. 

At present (1912) there are 161 Indian reserva¬ 
tions of varying size, including nineteen Spanish 
grants to the Pueblo Indians, materially differing in 
area, soil and climate. As an outcome of the “Peace 
Policy,” the thoughtful friends of the Indian gave 
serious consideration to the situation, realizing that, 
owing to changed conditions, the reservation system 
5—c. M. 


46 HANDBOOK OF THE CHURCHES 

could not, and should not, be maintained indefinitely, 
and that some wise action was necessary to provide 
for the future. The great west was so well settled 
that there was no place to further move the Indian. 
He could not be isolated, or concentrated. The sea of 
civilization was surrounding him, and slowly, but 
surely, fretting away his island reservation. It was 
therefore a case of “sink or swim.” As a “life pre¬ 
server,” the land in severalty idea was developed, by 
which the Indian, as an individual, would be enabled 
in time to swim with the surging mass of civilization 
that threatened his very existence. 

On February 8, 1887, the bill introduced by Senator 
Dawes, of Massachusetts, became a law. By its terms 
every member of a tribe (man, woman and child) was 
entitled to an allotment of land in severalty. The 
President was allowed discretionary powers as to 
when the allotment work should be undertaken, ac¬ 
cording to the readiness of the Indians for the step. 
After the land had been thus parcelled out, and the 
allotments approved, the remainder of the reservation 
was to be thrown open to settlement. The proceeds 
from the sale of this land are placed to the credit of 
the Indians in the United States treasury, although 
part of the money can be used for their benefit, ac 
cording to agreement between the tribe and the gov¬ 
ernment. This law confirmed the title of the Indians 
to all reservations established previously by execu¬ 
tive order without an act of Congress. The Indians 
were, to a great extent, brought under the protection 
of the United States courts. Another feature of the 
Dawes bill was that as soon as the allotment selected 
by the Indian had been approved by the Secretary of 
the Interior, he became a full-fledged citizen of the 
United States. While he had the right to vote, his 
land was held in trust for him by the government for 


MISSIONS TO THE INDIANS 


47 


twenty-five years, during which time it could not be 
taxed or incumbered. At the end of that period he 
was to receive a fee-simple patent to the land, although 
discretion was given the President to extend the trust 
if it seemed best to do so. It was also provided that 
an Indian leaving his reservation and taking up his 
permanent residence in any white community would 
thereby become a citizen of the United States. Under 
the Dawes bill about 166,000 allotments were made, 
to living and deceased Indians. With an average of 
four to the family, this would make about 44,000 In¬ 
dians who were given the right of suffrage. 

The Dawes bill was amended by the Burke act, 
which became a law on May 8, 1906, deferring citi- 
- zenship until the allottee was given a fee-simple patent 
to his land. It was provided, however, that any allot¬ 
tee, whether under the old law or the new, could make 
application for a fee-simple patent at any time, and if 
competent, it would be granted by the Secretary of 
the Interior. The land then, of course, was subject to 
taxation and alienation. (The Burke law was not re¬ 
troactive, and did not affect the citizenship conferred 
on the allottees under the Dawes measure.) Provi¬ 
sion was also made by the Burke act for the sale of 
lands of deceased allottees, and the proceeds were di¬ 
vided among the heirs. This plan has done much to 
break up the reservations where allotments were first 
made, and in some cases it has worked well, by bring¬ 
ing in a good, steady class of farmers, who by their ex¬ 
ample have stimulated the Indians to a greater activity 
in agriculture. On the whole, the idea is a wise one, 
and if it can be properly administered, it will in time 
do much toward solving the problem. Iji reality, our 
policy is now one of “benevolent assimilation”; exter¬ 
minating the Indian, as a separate race, by merging 
him into our body politic. Had our forefathers been 


48 HANDBOOK OF THE CHURCHES 

sufficiently wise to have adopted such a method, and 
faithfully adhered to it, there might not today have 
been an Indian problem. 

ADMINISTRATION 

With the advent of our National Period, Indian af¬ 
fairs were managed by a standing committee of Con¬ 
gress. They were transferred to the care of the Sec¬ 
retary of War when the War Department was cre¬ 
ated by the act of August 7, 1789. In 1824 a Bureau 
of Indian Affairs was organized, as a part of the War 
Department. By the act of July 9, 1832, there was 
created in the War Department the office of Commis¬ 
sioner of Indian Affairs. When the Department of 
the Interior was organized, by the act of March 3, 
1849, Bureau of Indian Affairs was transferred 
thereto, of which it has ever since been a part. 

All Indian matters are in charge of the Commis¬ 
sioner of Indian Affairs. There are 304,950 Indians, 
located on 120 distinct reservations, for whose welfare 
the Commissioner.is responsible, in a measure; and the 
present incumbent of the office has stated that instead 
of having one problem on his hands, he had over 300,- 
000, thus recognizing the fallacy, so often expressed, 
that “the Indian is an Indian.” In other words, Com¬ 
missioner Valentine appears to have been the first offi¬ 
cial who, publicly, at least, has realized that the In¬ 
dians have the same characteristics as the rest of the 
human race, and that what may prove successful with 
one (tribe or individual) may spell failure when ap¬ 
plied to another. 

Over 5,ocx) employees are required for the Indian 
service, in the field and at Washington, of whom 
thirty per cent are educated Indians. All these em¬ 
ployees are now, with a few exceptions, within the clas¬ 
sified service, and, theoretically at least, politics has no 


MISSIONS TO THE INDIANS 


49 


part in their selection or advancement. Each agency 
is supplied with a superintendent (the position of 
agent having been abolished), and in addition to the 
corps of teachers (as there is usually a school at the 
agency) there is a force of farmers, blacksmith, car¬ 
penter, a physician, etc., to assist the Indians in pro¬ 
gress toward self-support through agriculture, stock- 
raising, and other lines of industry. While there is 
still much room for improvement, the Indian service 
today is better organized than ever before, with a 
higher personnel. The writer has come in contact 
with hundreds of employees doing a most effective and 
conscientious work, a number of whom entered the 
service for the good they might be able to do. 

An outgrowth of the treaty and agreement transac¬ 
tions that gives the Indian Office a good deal of work, 
is the various trust and treaty funds to the credit of 
the different tribes, aggregating upwards of $40,000,- 
000. The smallest tribal fund is $3,881 (that of the 
Shoshone and Bannocks), while the largest is that of 
the Osage Indians, which is over $8,000,000. This 
money is partly due from the funds set aside by agree¬ 
ment or treaty, partly from the sale of surplus lands. 
It should be noted that not all the Indian tribes have 
treaty or trust funds to their credit; for some of them 
have not a dollar. So long as these funds remain in¬ 
tact, however, there is likely to be attempts to reduce 
them by alleged “depredation claims,” and other 
schemes. So far, efforts to have them individualized 
on the books of the treasury have not met with suc¬ 
cess, although several measures have been introduced 
in Congress to give the department the necessary au¬ 
thority to thus allot them. 

Another outgrowth of the treaty and agreement pol¬ 
icy is the payment of annuities and the issuance of ra¬ 
tions. The Indian Office favors a capitalization of 


50 HANDBOOK OF THE CHURCHES 

these claims, to eliminate a feature that has helped to 
retard the Indian’s progress; for so long as rations are 
distributed to able-bodied men, and annuities are “dol¬ 
ed out,” there is not that incentive to work that has 
proved the salvation of the white race. 

EDUCATION 

One of the most hopeful branches of the Indian ser¬ 
vice is the educational work, which is now modeled on 
the lines of the public school system. There are 194 
day schools, located at different points on the reserva¬ 
tions ; 82 boarding schools, also on the reservations, and 
27 non-reservation schools, distributed mostly in the 
West. The enrollment at these government schools 
for the fiscal year ending June 30, 1910, was 26,780. 

The first general appropriation made for Indian edu¬ 
cation was in 1819, when the sum of $10,000 was set 
aside for that purpose. Progress along this line was 
very slow, for as late as 1877 the annual appropriation 
was only $20,000. Such educational work as had been 
attempted during the period indicated was conducted 
by the churches. It was not until 1879, when Captain 
(now General) Pratt was authorized to establish a 
school for some Indian captives at the old army bar¬ 
racks at Carlisle, Penna., that there was much of a 
forward movement for education. This experiment 
proved beyond a doubt that the Indian could be edu¬ 
cated if given a fair opportunity. The amount set aside 
for schools in 1883 was $487,200. About this time, 
when Congress seemed determined to withhold appro¬ 
priations for educational purposes, Hon. H. M. Teller, 
then Secretary of the Interior, appealed to the Indian 
Rights Association to arouse public sentiment in favor 
of the school work. As a result of the agitation that 
followed, which made itself felt by Congress, the 
amount was increased to $675,200 in 1884. Thereafter 


MISSIONS TO THE INDIANS 51 

the appropriations took an upward bound, reaching the 
high water mark in 1908, when $4,105,715 was allot¬ 
ted for that purpose. 

It is less than twenty years since the present gov¬ 
ernmental education system was organized. Prior to 
that time, most of the work had been carried on by the 
churches, under a contract system with the depart¬ 
ment, on a per capita basis. This arrangement led to 
denominational strife, and efforts to secure an undue 
proportion of the educational fund. The feeling was 
also growing in Congress and elsewhere that it was an 
alliance between Church and State, and that the gov¬ 
ernment ought to have full control of its own educa¬ 
tional system. On June 7, 1897, Congress passed an 
act which stated: 

“And it is hereby declared to be the settled policy 
of the government to hereafter make no appropriations 
whatever for education in any sectarian school.” 

Previously, all the Protestant denominations had de¬ 
termined to withdraw from the contrac^rrangement, 
and decided that any educational work conducted by 
them would be from the general church funds. At 
the present time, the Roman Catholic Church has con¬ 
tracts for some of its schools, which are supported 
from the trust and treaty funds of the Indians among 
whom they are located. 

SUPPRESSION OF THE LIQUOR TRAFFIC 

The Indian Bureau is now very active in fighting the 
progress of the twin plagues of the Indian—disease 
and whiskey. The medical service has been brought 
up to a high degree of efficiency, with marked improve¬ 
ment in the Indian’s health. The work of suppressing 
the liquor traffic among the Indians is under the charge 
of Mr. W. E. Johnson, a man of high principles, prov¬ 
ed courage and great ability, and who thoroughly be- 


52 


HANDBOOK OF THE CHURCHES 


lieves in his work. He has been a terror to the “boot¬ 
leggers” and others engaged in the illicit traffic. Con¬ 
gress has shown its approval of this branch of the 
work by an annual appropriation of $60,000 for its 
maintenance. In one year 1,657 arrests were made 
for violations of the law, and 1,055 of the wrong-doers 
were convicted. 

The annual reports of the Indian Bureau, giving an 
account of all phases of its current work, will be sent 
free to any applying for them. Address: Commis¬ 
sioner of Indian Affairs, Washington, D. C. 

AS TO MISSIONARY WORK 

As the government’s attitude toward the mission¬ 
aries is often unknown, or misunderstood, the follow¬ 
ing official statement will make this point clear: 

General Regulation for Religious Worship and Instruc¬ 
tion of Pupils in Government Indian Schools 

1. Pupils shall be directed to attend the respective churches 
to which they belong or for which their parents or guardians 
express a preference. 

2. Should a question arise as to which church pupils be¬ 
long, they shall be classed as belonging to a certain denom¬ 
ination as follows: 

(a) Those whose names are to be found on the baptismal 
record of said denomination, or who have been formally re¬ 
ceived as members of such denomination, or who belong to 
families under its instructions, except where the children are 
under 18 years of age and parents or lawful guardians make 
written request that the child be instructed in some other re¬ 
ligion. 

( b ) Those who, regardless of previous affiliations, Chris¬ 
tian or pagan, having attained the age of 18 years, desire to 
become members of any denomination. 

(c) Those of any religion whatever, under 18 years of 
age (or over that age, unless they make voluntary protest), 


MISSIONS TO TIIE INDIANS 


53 

whose parents or lawful guardians, by written request, signify 
their desire that their children shall be reared in a certain 
denomination. 

3. Ample provision shall be made for the conveyance of 
those who are too young or unable to walk in cases where 
the church services are held at a distance from the school. 
Hours of services are to be agreed upon between the attend¬ 
ing pastor and the superintendent. Where these services can 
not be held in or near the school on Sunday, the pupils must 
be sent to church on week days, provided arrangements can 
be made between the attending pastor and the superintendent 
so as not to conflict with regular school duties. 

4. Pupils shall not change church membership without the 
knowledge of the superintendent and consent of parents or 
guardians. 

5. Pupils who belong to no church are encouraged to af¬ 
filiate with some denomination—preference being left to the 
pupil if he be 18 years of age, or to the parent or guardian 
if the child be under 18 years of age. 

6. Proselyting among pupils by pastors, employees, or 
pupils is strictly forbidden. 

7. Method and promptness and a pervasive desire to co¬ 
operate with the discipline and aims of the school must char¬ 
acterize the work of those to whom the spiritual interests of 
the pupils are intrusted. 

8. Two hours on week days are allowed each church 
authority for religious instruction, the hours to be decided 
upon by superintendent and pastor. 

9. Each Sunday all pupils belonging to a certain denom¬ 
ination shall attend the Sunday-school taught, either at the 
school or in a near-by church, when by mutual consent of the 
attending pastor and superintendent such a place has been 
selected. 

10. Pupils will have every facility in attending confession, 
preparatory classes, and communion by handing their names 
to their religious instructors, and these in turn shall hand 
the names to the matron or disciplinarian—this as a precau¬ 
tion to account for the presence of the pupil. 

11. Truancy, tardiness, or misconduct on the part of pupils 


54 


HANDBOOK OF THE CHURCH S 


attending church or Sunday-school, either away from or at 
the school, must be promptly reported to the superintendent. 

12. For special services in church or at the school, special 
permission, granted at least a day in advance, must always 
be procured from the superintendent. 

13. In the general school assembly exercises, as distinguish¬ 
ed from the several Sunday-school exercises under separate 
denominational control, the following only must be observed 
for the strictly religious part: 

(a) Substitute the revised version for the King James 
version of the Bible for scriptural readings, and confine these 
to the four Gospels and the Acts of the Apostles. 

( b ) Either form of the Lord’s Prayer as given in the re¬ 
vised version. 

(c) For song exercises use the “Carmina for Social Wor¬ 
ship,” omitting the following hymns: Nos. 106, 108, no, III, 
119, 161, and 165. 

(d) These assembly exercises are to be conducted by the 
superintendent of the school, or some employee or pupil des¬ 
ignated by him; but not a minister or priest unless the super¬ 
intendent should be one, in which case he acts ex officio. 

( e ) The privilege of addressing the school at these exer¬ 
cises will be cordially offered to all ministers and priests; but 
doctrinal instructions or denominational teachings must not 
be permitted. 

14. Regular and compulsory attendance is demanded on 
the part of all pupils at the regular assembly exercises con¬ 
ducted by the superintendent of the school. 

15. Superintendents shall be required to carry out these 
regulations. They are required not only to cooperate loyally 
with this office in holding the balances equally between all 
churches, granting them equal privileges and excluding special 
privilege, but must not under any circumstances allow their 
personal prejudices or church affiliations to bias them in any 
way. 

R. G. Valentine, Commissioner. 

March 12, 1910. 


MISSIONS TO THE INDIANS 55 

On January 27, 1912, the following order was issued 
by Robert G. Valentine, Commissioner of Indian Af¬ 
fairs, Department of the Interior, Washington, D. C.: 

“To Superintendents in charge of Indian schools: 

“In accordance with that essential principle in our national 
life—the separation of Church and State—as applied by me 
to the Indian service, which as to ceremonies and exercises is 
now being enforced under the existing religious regulations, 
I find it necessary to issue this order supplementary to those 
regulations to cover the use at those exercises and at other 
times of insignia and garb as used by various denominations. 
At exercises of any particular denomination there is, of course, 
no restriction in this respect, but at the general assembly ex¬ 
ercises and in the public schoolrooms, or on the grounds when 
on duty, insignia or garb has no justification. 

“In Government schools all insignia of any denomination 
must be removed from all public rooms, and members of any 
denomination wearing distinctive garb should leave such garb 
off while engaged at lay duties as Government employees. 
If any case exists where such an employee cannot conscien¬ 
tiously do this, he will be given a reasonable time, not to 
extend, however, beyond the opening of the next school year 
after the date of this order, to make arrangements for em¬ 
ployment elsewhere than in Federal Indian schools.” 

When this came to the knowledge of the Home Mis¬ 
sions Council the following telegram was sent to the 
President, under date of February 1: 

The President, the White House, 
Washington, D. C. 

“The action of the honorable Commissioner of Indian Af¬ 
fairs issued Jan. 27 relative to sectarian insignia and garb in 
Federal Indian schools is to our minds so manifestly Ameri¬ 
can in spirit, judicial and righteous, that we heartily approve 
and commend it. We did not know that such an order was 
in preparation. But we now express our commendation and 
ask that nothing be permitted to weaken its force. We desire 


56 HANDBOOK OF THE CHURCHES 

our representatives to have a conference with you if you find 
opportunity and occasion for this.” 

(Signed) Charles L. Thompson, President. 

This telegram was acknowledged under date of Feb¬ 
ruary 2, by the secretary to the President, as follows: 

“Your telegram of Feb. i has been received and brought 
to the attention of the President.” 

Without further communication with the Home Mis¬ 
sions Council and allowing no opportunity for confer¬ 
ence, the President wrote to Secretary Fisher, of the 
Department of the Interior, a letter under date of Feb¬ 
ruary 2, practically revoking the order. The conclud¬ 
ing paragraph in the President’s letter to Secretary 
Fisher is as follows: 

“The commissioner’s order almost necessarily amounts to a 
discharge from the Federal service of those who have entered 
it. This should not be done without a careful consideration 
of all phases of the matter nor without giving the persons 
directly affected an opportunity to be heard. As the order 
would not in any event take effect until the beginning of the 
next school year, I direct that it be revoked and the action by 
the Commissioner of Indian Affairs in respect thereto be sus¬ 
pended until such time as will permit a full hearing to be 
given to all parties in interest and a conclusion to be reached 
in respect to the matter after full deliberation.” 

The Home Missions Council—consisting of twenty- 
four organizations doing work throughout the United 
States and its dependencies—at a meeting of its execu¬ 
tive committee, on February 5, telegraphed the Presi¬ 
dent its profound regret that the President had re¬ 
voked the order of the Indian Commissioner without 
affording the opportunity for conference which was 
asked for the council in Dr. Thompson’s telegram. 


MISSIONS TO THE INDIANS 


57 

It has been shown by the contents of this chapter 
that, although nominally under the “guardianship” of 
the government, the Indian suffered most from the 
very department ostensibly created in his interests, 
from fraud and trickery, since there was no organized 
sentiment to hold that guardian to a strict account of 
its stewardship. It is also clearly established that 
whatever permanent improvement has been accom¬ 
plished in the administration of Indian affairs has been 
largely due to influences from without rather than 
within the government circles. The following brief 
statement relative to the work of the Indian Rights 
Association will therefore be of some interest in con¬ 
nection with this subject: 

The Association is a non-political, non-sectarian body of 
public-spirited men and women. It was organized in Phila¬ 
delphia, December 15, 1882, as a result of a visit of Messrs. 
Henry S. Pancoast and Herbert Welsh to the Sioux Indians, 
by about thirty gentlemen, who met in response to an invita¬ 
tion from the late Hon. John Welsh— 

“To take into consideration the best method of producing 
such public feeling and Congressional action as shall secure 
to our Indian population civil rights and general education, 
* * * * and in time bring about the complete 

civilization of the Indians and their admission to citizenship.” 

As defined by its constitution, the object of the Associa¬ 
tion is “to secure to the Indians of the United States the po¬ 
litical and civil rights already guaranteed to them by treaty 
and statutes of the United States, and such as their civili¬ 
zation and circumstances may justify.” In the beginning of 
its work, to quote from a recent annual report, “the civilized 
Indian was the exception rather than the rule. The brutal 
expression ‘the only good Indian is a dead Indian’ seemed 
to represent the prevailing sentiment of the time. The coun¬ 
try over which the red man roamed was sparsely settled. Out¬ 
breaks were taken as a matter of course, and comparatively 
little attention was paid to his rights or wrongs. Ignorance 
concerning the Indian and his affairs was dense and wide- 


HANDBOOK OF THE CHURCHES 


58 

spread. When the tide of emigration swept westward, and 
settlers, good and bad, began crowding the Indians more and 
more, conditions materially changed. It was evident that wise 
measures should be adopted, whereby the Indian could be 
adapted to his new environment, and eventually become a 
part of it. To accomplish this it was necessary that public 
sentiment should be aroused by a vigorous agitation. * 
* * * It was also necessary to secure an accurate 

knowledge of actual conditions, which could only be done by 
frequent visits to the Indian country. This information then 
had to be brought to the attention of the public in order to 
exert a sufficient pressure upon Congress and the Executive 
to secure prompt and reasonable attention. This was done by 
the dissemination of information obtained through the medi¬ 
um of pamphlets and leaflets and through the columns of the 
public press. The work progressed slowly at first, but gradu¬ 
ally the Association won the respect and confidence of the 
public. Its accuracy of statement is rarely questioned, and 
an appeal now to the press of the country on any particular 
matter requiring attention from Congress or the people usually 
meets with ready response and produces definite results. 

“In the beginning the Association was regarded by many 
as a group of sentimentalists, holding visionary theories that 
were absurd and unpractical. The Association was also look¬ 
ed on by some Government officials as a ‘meddlesome and 
irresponsible body’ constantly aiming to stir up trouble for 
somebody. All this has been changed. By avoiding serious 
mistakes, or inaccuracy of statement, and by contending for 
sound principles, the Association has demonstrated beyond 
question that its work was eminently practical and just. The 
Indian Office came to regard it as a friendly critic, and wel¬ 
comed its co-operation. 

“A gradual and steady change has taken place among the 
Indians. Nearly all of them have discarded the old savage 
methods and customs. * * * * This improved 

condition of the Indian is not without its drawbacks, para¬ 
doxical as that may seem. What scheming men once accom¬ 
plished by force is now attempted under cover of law; and 
in some respects the work of protecting the Indian’s rights is 
more difficult than ever—at least more costly. Frequently it 


MISSIONS TO THE INDIANS 


59 

has been necessary to appeal to the courts; in some instances 
to the highest tribunal—the United States Supreme Court. 
This is both expensive and tedious, but it is imperative, if 
vicious legislation by Congress is to be checked.” 

Although much has been accomplished, much yet remains 
to be done. The influence for good that has been exerted by 
this Association can never be properly estimated, but it is 
within reason to claim that without the existence of such an 
organization during these twenty-eight years conditions for 
the Indian would not have been as favorable as they are 
today. 

The Association has a representative stationed in Wash¬ 
ington, who is ever ready to co-operate with the Indian Office, 
or to bring to the Commissioner’s attention various matters 
requiring adjustment. This agent also carefully scrutinizes 
all legislation relating to Indian affairs that comes up in Con¬ 
gress, and informs the members of that body regarding the 
merits or demerits of particular bills. All vicious legislation 
is opposed. When it cannot be defeated in Committee, it is 
vigorously fought in Congress, and if that produces no effect, 
the facts are laid before the President with the request that 
he veto the obnoxious bill. The advantage of having a trained 
expert in Washington of high character and ability—a man 
who can give disinterested advice to Congressmen on Indian 
matters—is apparent. 

In this connection, it is interesting to quote the fol¬ 
lowing tribute from the late Bishop Hare, who spoke 
from close contact with the Association’s work: 

“The Indian Rights Association as a free and independent 
society has given to the cause of Indian rights disinterested 
ability of a high order.. It has brought to light hidden things 
of darkness. It has made officials feel that they were under 
the public eye. It has made ears attentive to cries for help 
which otherwise had been deaf, and it has given faithful 
officials the reward and help of knowing that they would have 
in all their right measures strong public backing. Without it 
the friends of the Indian would feel that by definite, earnest 
effort they could accomplish but little and were beating the 
air.” 




60 HANDBOOK OF THE CHURCHES 

\ 

There are two other organizations whose work 
should not be overlooked in this connection; one is 
the National Indian Association (156 Fifth Avenue, 
New York City), which labors almost wholly along 
missionary lines, and which, at the same time, has been 
most active in helping to develop a strong public sen¬ 
timent that would be felt in Washington. The other 
is the Boston Indian Citizenship Committee, which has 
likewise co-operated in the general movement for pro¬ 
gress. 

In closing this chapter, the writer realizes that the 
subject has only been partially covered. There are 
numerous matters that could be referred to more in 
detail, where there is but a mere reference. Should 
any reader care for information on any point connect¬ 
ed with this subject, or desire the publications of the 
Indian Rights Association, a line sent to the secretary 
of that organization, 709 Provident Building, Phila¬ 
delphia, Penna., will receive prompt attention. 

QUESTIONS ON CHAPTER II. THE GOVERNMENT 

1. What was the first disposition of the Government to¬ 
ward the Indians? 

2. What has the later policy been? 

3. How do you account for the difficulties that have arisen ? 

4. Describe the situation of the California Indians. 

5. Why was the case different from the Sioux? 

6. How has the Government kept its treaties with the In¬ 
dians? What did Gen. Crook say of the way in which the 
Indians did their part? 

7. What did Gen. Grant do for the Indians? 

8. Give the real reason why the plan of Indian Commis¬ 
sioners of the different Churches was abandoned. 

9. Describe the policy of concentration and its results. 

10. How did “reservations” come to exist? 

11. What was the famous decision of the U. S. Supreme 
Court of January 5, 1903, and what are the results? 




MISSIONS TO THE INDIANS 6l 

12. What is the Dawes Bill? the Burke Act? 

13. Explain the growth of the Bureau and the present 
administration of Indian affairs. 

14. How did the Carlisle School begin? 

15. What is the Government’s attitude towards Mission 
work among the Indians? 

16. Why is the existence of such a body as the Indian 
Rights Association necessary? 


6—c. M. 








CHAPTER III 
Two Parts 


FIRST MISSIONS TO THE 
INDIANS EAST OF THE 
MISSISSIPPI 


Missions of the Church of England. 

New England. 

The Society for the Propagation of the 
Gospel in Foreign Parts. 

Missions in New York. 

Further Missions to the Indians. 

Sir William Johnson. 

Thayendanegea, Joseph Brant. 

Rev. Samuel Kirkland. f 

Eleazar Williams. 

Removal to Wisconsin. 

The Oneidas in Wisconsin. 

The Seminoles. 



















•• 






























































. 

















































CHAPTER III 
Part I 

FIRST MISSIONS TO THE INDIANS EAST OF THE 
MISSISSIPPI 

The History of Missions to the Indians begins with 
the foreign occupation following the discovery of 
America. While temporal interests were never lost 
sight of in the hope of finding a new road to the In¬ 
dies, the statement of the intention “to gather millions 
of wandering heathen souls into the fold of Christ” 
was sincerely made by the sovereigns of Spain and 
France. Little that is good can be said of the type of 
Christianity first presented to the aborigines of this 
continent by the Spanish; “The mailed conquerors and 
eager treasure-seekers who followed in the wake of 
Columbus were consumed by two ruthless passions— 
avarice and ambition—and yet we find among them 
a fierce zeal for Christian propaganda, strikingly dis¬ 
proportionate to their fitness to expound the doctrines 
or illustrate the virtues of the Christian religion.” The 
noblest Spaniard who ever landed on these shores was 
Bartholomew de Las Casas, born in Seville in 1474. 
He came to America in 1502, and took Holy Orders 
in the Roman Church in 1510, and joined the Domin¬ 
ican Order in 1523. Impressed with the grievous 
wrongs done the Indians by his own people, he suc¬ 
ceeded, after years of struggle with the governors of 
a new colony, in establishing Boards of Investigation, 
whereby cruelty and injustice to the natives of Amer¬ 
ica were held in check, and finally abolished. In car¬ 
rying the witness of Christianity to the aborigines of 


66 


HANDBOOK OF THE CHURCHES 


this continent, the Roman Church took the lead, but its 
work has ever been a shifting one, wherever the Span¬ 
iard or Frenchmen did not also establish a state. At¬ 
tempts were made by both Dominicans and Hugue¬ 
nots to form colonies on the coast of Florida about the 
year 1552 with attendant missions, but massacres by 
the Indians, in revenge for grievous wrongs, wiped out 
those beginnings. Most noted among the missions of 
the Roman Church were those in Canada and along 
the Mississippi River, in what was at that time (1682) 
known as the Province of Louisiana, and owned by 
the French. The boundaries of this province extend¬ 
ed from the Alleghanies to the Rocky Mountains; 
from the Rio Grande and the Gulf of Mexico to the 
farthest springs of the Missouri.* More particulars 
concerning these missions can be considered later. 

Missions of the Church of England 

From the first formation of the British settlements 
in America there has been, on the part of the mother 
country a recognition, at least, of her two-fold duty, 
first to maintain the true faith among her own chil¬ 
dren, and secondly to propagate it among the sur¬ 
rounding heathen. Previous to the commencement of 
the eighteenth century, various efforts were made by 
both corporations and individuals to introduce Chris¬ 
tianity into the colonies. These efforts cannot be 
enumerated here in detail, but a few notable instances 
of them may be given. The first religious service 
held by the clergy of the Church of England in Amer¬ 
ica, of which there is sufficient testimony, was the 
Celebration of the Holy Communion on the shores of 
the Hudson Bay by “one Maister Wolfall,” who sailed 


•Da Salle and the Discovery of the Great West, Francis Park- 
man. p. 289. 

Consult any school map showing territorial growth. 



MISSIONS TO THE INDIANS 67 

with Martin Frobisher’s expedition from Harwich, 
May 31st, 1578, and who was, it is believed, the first 
minister of the English Church to labor in America. 
The Rev. Francis Fletcher, chaplain to Sir Francis 
Drake, held religious services on the northern coast 
of California for about six weeks after the discovery 
of this land, on or about St. John Baptist’s Day, 1579. 
A large company of Indians gathered here to see the 
newcomers. Drake called his company to prayer, in 
which God was besought “to open their blinded eyes 
to the knowledge of Him and of Jesus Christ, the Sal¬ 
vation of the Gentiles.” Throughout all these devo¬ 
tions the Indians were very attentive, and seemed to 
be deeply affected.* The first charter for an English 
colony was granted to Sir Humphrey Gilbert in 1583; 
and among its provisions was the recognition of “the 
honor of God and His compassion for poor infidels, 
it seeming probable that God hath reserved these Gen¬ 
tiles to be introduced into Christian civility by the 
English nation.”f The first ecclesiastical act on record 
in the colonies was performed August 13th, 1587, on 
the Island of Roanoke, in what is now known as North 
Carolina, then a part of Raleigh Colony. It was here 
that Mamtoe, or Manteo, much esteemed because of 
his fidelity and kindness to the new settlers, was bap¬ 
tized. He may be accounted the first Indian convert 
to the Church. Thomas Heriot, who was mathema¬ 
tician of Sir Walter Raleigh’s expedition of 1585 
(which, however, Sir Walter Raleigh did not accom¬ 
pany) has some claim to be called the first English 
missionary to the Indians. In every town where he 
went he told them, as he was able, the true doctrine 
of salvation through Christ, and many chief points of 
religion. The Indians manifested the greatest interest 

•History of ithe Church In America, Bishop Coleman. 

tHistory of the Protestant Episcopal Church In America, Bishop 
Wllberforce. p. 9. 



68 


HANDBOOK OF THE CHURCHES 


in listening to the contents of the Bible, and although 
told that the book itself was of no virtue, as they seem¬ 
ed to think, but only the doctrine contained therein, 
yet many kissed it and embraced it to show their hun¬ 
gry desire of that knowledge which was spoken of.$ 
The Rev. Richard Hakluyt, Prebendary of Westmin¬ 
ster, who has preserved the simple statement of Mr. 
Heriot, did much by his writings and missionary zeal 
to excite and sustain the spirit of enterprise in the 
reigns of Elizabeth and James I. His name appears 
in the charters granted to Virginia in 1606-1609. A 
royal ordinance accompanied the charter of 1606 and it 
expressly stipulated “that the true word of God be 
preached, planted and used, not only in the colonies, 
but also as much as might be, among the savages bor¬ 
dering upon them, and this according to the rites and 
doctrines of the Church of England,” and “that all 
persons should kindly treat the savages and heathen 
people in these parts, and use all proper means to 
draw them to the true service and knowledge of God.” 

The Rev. Richard Hunt accompanied the expedition 
which sailed December 16th, 1606, and landed in Cape 
Henry, April 26th, 1607. He had the joy of adminis¬ 
tering the Holy Eucharist to these emigrants on the 
day after their first landing. It was an omen for good 
that almost their first act after reaching land was to 
offer unto God this appointed “Sacrifice of Praise and 
Thanksgiving,” and that among the first humble reed- 
thatched houses, in which under the name of James- 
Towne, they found shelter for themselves, they erect¬ 
ed one to be the church and temple of the rising set¬ 
tlement.* Mr. Bucke succeeded Mr. Hunt as chap¬ 
lain of the new colony, and he was soon joined by Mr. 
Whitaker, to whom the saint-like Nicholas Farrar 

♦History of the Protestant Episcopal Church in America. Bishop 
Wilberforce. p. 22. 

tHakluyt. Vol. III. p. 337. 



MISSIONS TO THE INDIANS 69 

gave the title of the Apostle of Virginia, With the 
name of Whitaker is joined the romantic story of the 
Indian convert, Pocahontas, whom he baptized into 
the Church of Christ. 

Story of Pocahontas * 

Captain John Smith, sometime president of the 
Colony of Virginia, and also the first historian of the 
colony, was one day, in the midst of valuable services 
to his countrymen, surprised and taken prisoner by the 
natives, and brought into the presence of their king, 
Powhatan, who with his “two hundred grim courtiers” 
stood staring at him. After keeping him in a state of 
suspense for several weeks they determined to kill 
him. His head was laid on a stone and the savages 
stood by with clubs ready to dash out his brains, when 
Pocahontas, a child of twelve years, and a favorite of 
the king, prevailed upon her father to spare his life. 
The king sent Smith back to his own people at James¬ 
town, and within a short time, at the close of 1607, 
a reinforcement of men and supplies arrived from 
England. Upon the strength of its assistance, and by 
the skill and sagacity of Smith, a friendly relation 
was established with Powhatan and his brother, the 
king of Pamaunke. 

Pocahontas rendered many services to the English. 
In the following year, when Smith and his men had 
gone to visit Powhatan, and through his designs were 
in danger of starvation, she came “in that dark night 
through the irksome woods,” and cheered them with 
the hope of food and within an hour sent supplies by 
the hands of some Indians. In 1612, in an attempt 
to regain arms and prisoners from Powhatan, Argali 
ascended the river in a vessel of which he was com- 

♦Condensed from Anderson’s History of the Colonial Church, Vol. 
I. p. 178, 187, 238, 244. 



70 HANDBOOK OF THE CHURCHES 

mander, and by stratagem prevailed upon Pocahontas 
to come on board, and made her prisoner. It was not 
until the following year that Pocahontas prevailed 
upon her father to restore the English prisoners and 
their property. But when the sons of the Indian king, 
who had visited their sister, reported that she was 
kindly treated, then peace was made. Pocahontas 
during her captivity had been made a Christian under 
the instruction of Dale and Whitaker, and was bap¬ 
tized by the name of Rebecca. An attachment had 
sprung up between her and an Englishman named John 
Rolfe, who is described as “an honest gentleman, and 
of good behaviour.” The marriage was celebrated 
April, 1613, and Dale says in a letter at that time or 
soon after, “she lives lovingly with him, and I trust 
will increase in goodness, as the knowledge of God in- 
creaseth in her. She will go to England with me, and, 
were it but the gaining of this one soule, I will thinke 
my time, toile and present stay well spent.” Whitaker 
speaks in like terms of the marriage. Pocahontas ac¬ 
companied her husband to England in 1616. They 
landed at Plymouth, and great interest was felt in her. 
Among the first to welcome her was Smith, whose life 
she had saved. He commended her to the notice of 
the Queen, relating the service she had rendered to 
himself and the colony. He was about to start again 
for New England, and could not stay to introduce 
Pocahontas himself. At first, Smith relates, she seem¬ 
ed disturbed at seeing him, but later began to speak 
and called him “Father.” When Smith hesitated to 
receive such a title from a king’s daughter she answer¬ 
ed, “Were you not afraid to come into my father’s 
country and cause feare in him and all his people (but 
mee), and you here that I should call you father? I 
tell you then I will, and you shall call mee child, and 
so I will be foreuer and euer your countrieman. They 


MISSIONS TO THE INDIANS 


7 1 


did tell us always you were dead, and I knew no other 
till I came to Plimouth; yet Powhatan did command 
Vitamatoumakkin to seek you, and know the truth, 
because your countrieman will lie much.” Upon the 
arrival of Pocahontas in London, she was graciously 
received by James and his Queen. The governor also 
of Virginia, Lord De la Warr, and his counsel, rejoic¬ 
ed to welcome her. The treasurer and company of 
Virginia voted a suitable provision for herself and for 
her child; and Purchas reports of her that she “did 
not only accustome herselfe to civility, but still car¬ 
ried herself as the daughter of a king, and was ac¬ 
cordingly respected, not onely by the company, which 
allowed provision for herselfe and her sonne, but of 
diuers particular persons of honour, in their hopefull 
zeal by her to advance Christianitie.” Among these, 
Purchas names especially the then Bishop of London, 
Dr. King. Many and great advantages, it might have 
been hoped, would have followed .the return of Poca¬ 
hontas to Virginia, had she been permitted to show to 
her countrymen the reality of that truth which had 
guided and refreshed her own spirit. But it was the 
will of God that she should not return thither. Her 
husband was appointed Secretary and Recorder Gen¬ 
eral of Virginia; and, when she was on the point of 
embarking with him for her native land, in the begin¬ 
ning of the year 1616-17 she died. In the quaint, but 
emphatic, language of Purchas, “She came at Grau- 
send to her end and graue, hauing giuen great demon¬ 
stration of her Christian sinceritie, as the first fruits 
of Virginian conuersion, leaving here a godly memory, 
and the hopes of her resurrection, her soule aspiring 
to see and enjoy presently in heaven, what here shee 
had ioyed to heare and beleeue of her beloved Savi¬ 
our.” 

In the year 1619 the first legislative assembly of 


72 HANDBOOK OF THE CHURCHES 

American colonists met in the “Quire of the Church 
in James City,” where they s,et forth the brief declara¬ 
tion of the Plantation of Virginia which stated that 
“The Colonie was settled for the Glory of God in the 
Propagation of the Gospell of Christ, and for the Con¬ 
version of the Savages.” 

New England 

The history of the new Plymouth Settlement in 
Massachusetts in the year 1620 is well known and 
mentioned here on account of the proposed abandon¬ 
ment of his country by Oliver Cromwell, who was, 
however, prevented from embarking by the order of 
the Court. He retained his interest in the Pilgrim 
Fathers, and during his Protectorate, in the year 1649, 
an ordinance was passed for the “promoting and pro¬ 
pagating the Gospel of Jesus Christ in New England.” 

In 1649 J°hn Eliot, “the Apostle of the North 
American Indians or Red Men,” began his labors 
among them in New England, which he continued until 
his death in 1695. Through his tracts the wants of the 
Indians became known in England, and so impressed 
was “The Long Parliament” that on July 27, 1649, an 
ordinance was passed establishing “A Corporation for 
the Promoting and Propagating the Gospel of Jesus 
Christ in New England, consisting of a President, 
Treasurer and fourteen assistants, to be called The 
President and Society for the Propagating of the Gos¬ 
pel in New England.” A general collection through¬ 
out England and Wales (made at Cromwell’s direc¬ 
tion) produced nearly £12,000, of which £11,000 was 
invested in landed property in England. By means of 
the income missionaries were maintained among the 
natives in New England and New York State. On 
the Restoration, in 1660, under the name of the “Com¬ 
pany for the Propagation of the Gospel in New Eng- 


MISSIONS TO THE INDI\NS 


73 

land and parts adjacent in America/ 5 the work was 
continued until the establishment of the United 
States Government. The new charter was ob¬ 
tained mainly by the exertions of the Hon. 
Robert Boyle, who became the first governor. 

Mr. Boyle left an annual sum to support the lectures 
which to this day bear his name in Cambridge, Uni¬ 
versity, England, that “being dead,” he might still 
speak to all descending generations of this great duty 
of converting infidels to the faith of Christ. No regu¬ 
lar journal was kept of the proceedings of this Society, 
and it is impossible, therefore, to form an accurate 
estimate of the results which followed its establish¬ 
ment. The missionaries seem, for the most part, to 
have been deprived clergymen of the Church of Eng¬ 
land who transported themselves to New England for 
the free exercise of their ministry before the year 
1641. This Society represented the first attempt made 
by a company or society to undertake missionary 
work abroad. It was founded by the Long Parliament 
A. D. 1649, an d incorporated by royal charter of King 
Charles II, A. D. 1661. Its income is derived from 
endowments, the result (a) of the first known mission¬ 
ary collections in England taken about 1649-1651, (b) 
of bequests by two benefactors. The company’s income 
is now applied to the evangelization and education of 
the North American Indians in Canada. In addition 
to the spiritual charge of the Six Nations Indians upon 
the Grand River Reserve, Ontario, the largest in Can¬ 
ada, and the maintenance of the Mohawk Institution 
(a school for Indian boys and girls), at Brantford, On¬ 
tario, it has built, and maintains (since 1901) at Lin¬ 
ton, British Columbia, St. George’s School. The oper¬ 
ations of the company were carried on in New Eng¬ 
land up to 1775, and after an interval of eleven years, 
caused by the American Revolution, removed to New 


74 HANDBOOK OF THE CHURCHES 

Brunswick in 1786, and thence in 1822 to other parts 
of British America, an extension being made also to 
the West Indies for the period 1823-40. The funds 
of the company, for the regulation of which three de¬ 
crees of Chancery have been obtained (1792, 1808, 
1836) now yield an annual income of £3,500 (from in¬ 
vestments). This, the first Missionary Society estab¬ 
lished in England, is generally known as “The New 
England Company.” As reconstituted in 1662 it was 
limited to forty-five members consisting of Church¬ 
men and Dissenters. 

John Eliot translated the Bible into the Indian lan¬ 
guage, and by his indefatigable zeal, many companies 
of Indians in Massachusetts, Plymouth, Martha’s Vine¬ 
yard and Nantucket had been so far instructed in the 
faith as to assemble themselves regularly every Sun¬ 
day for common prayer and thanksgiving, and to be 
able to practice and manage the whole instituted wor¬ 
ship of God among themselves, without the presence 
or inspection of any English among them.* Nobly did 
Eliot spend himself in those blessed labors which bore 
much fruit. In forty-six years there were reckoned 
six churches of baptized Indians in New England, and 
eighteen assemblies of catechumens, twenty-four In¬ 
dians who were preachers, besides four English minis¬ 
ters who preached the Gospel in the Indian tongue.f 
This report is not unquestioned by contemporary writ¬ 
ers, who state that there was a singular apathy among 
the Puritans towards their pagan brethren. The de¬ 
sire for their conversion into the faith seems never to 
have entered a single heart. They seized without 
scruple on the lands preserved by the Indians, voting 
themselves to be the children of God, and that the wil¬ 
derness to the utmost part of the earth was given to 


•Letter to the Hon. Robert Boyle, 1684. 
tCotton Mather, Magnolia III. p. 111. 



MISSIONS TO THE INDIANS 


75 


them, and it is calculated that upwards of 180,000 of 
the aboriginal inhabitants were slaughtered by them in 
Massachusetts Bay and in Connecticut alone.$ 

The Society for the Propagation of the Gospel in Foreign 
Parts 

From these beginnings other efforts followed. In 
the year 1685 the Bishop of London persuaded Dr. 
Blair to go as his commissary to Virginia. For fifty- 
three years he held this office, and zealously discharg¬ 
ed its duties. By him the long neglected project of 
training for the ministry the English and Indian youth 
was happily revived and, through his labors, brought 
to a successful close in the establishment of the Col¬ 
lege of William and Mary, and the charter was sign¬ 
ed February 8th, 1693. Of the funds secured for the 
maintenance of this college was a bequest of the Hon. 
Robert Boyle “for pious and charitable uses,” and 
through the endeavors of Dr. Blair was given for the 
support of an Indian school at the college. The money 
was invested in an English manor, called the “Braffer- 
ton” from the rent of which 45 pounds for the Soci¬ 
ety for the Propagation of the Gospel in New England 
were to go to the college in Virginia. By the terms of 
the deed the college was to care for as many Indian 
children as the yearly income of the premises should 
amount to at the rate of 14 pounds a year for each 
child. In 1723 a handsome brick building was erected 
in front of the college, out of the proceeds of the es¬ 
tate, and it has been known as the Brafferton Building 
ever since. After the War of the Revolution, the col¬ 
lege lost the use of the Brafferton Fund; the Indian 
school was discontinued, and the building has been 
used as a dormitory ever since.* The appointment of 


tHlst. of Connecticut, 1781. p. 112. 
•Williamsburg, Lyon C. Tyler. 



76 HANDBOOK OF THE CHURCHES 

Dr. Blair as commissary to Virginia was shortly fol¬ 
lowed by the nomination of Dr. Bray as commissary 
in Maryland. The name of Dr. Bray should be held 
in everlasting remembrance for his zealous and self- 
denying exertions in behalf of the Church, both at 
home and abroad. Before setting sail for America, 
he projected a scheme for supplying the colonial par¬ 
ishes with libraries; this led to the formation, in 1698, 
of the Society for the Promotion of Christian Knowl¬ 
edge. In the year 1701 he had the signal honor of ob¬ 
taining a charter for “The Society for the Propaga¬ 
tion of the Gospel in Foreign Parts,” to whose bene¬ 
factions the whole world has been and is so largely in¬ 
debted. The very existence of the Church in the 
United States and Canada is owing to this society, 
and it may fairly claim to be the author of all the mis¬ 
sion work done by these branches of the Church. The 
first meeting of the society was held at Lambeth Pal¬ 
ace, on June 27th, 1701, when a corporate seal was or¬ 
dered. The device accepted at the second meeting, 
July 8th, was very similar to the one adopted by the 
Massachusetts Colony—a ship under sail, making to¬ 
wards a point of land, upon the prow a minister with 
an open Bible in his hand; people standing on the 
shore in a posture of expectation, and using these 
words “Transiens adjura nos.” From the time that 
the Society for the Propagation of the Gospel for For¬ 
eign Parts received its charter, until the War of the 
American Revolution, missionaries of the Church of 
England labored in the colonies, and among the In¬ 
dians in or near them. Their labors and privations 
were very real, and, in many cases, comparable to 
those “who wandered in the deserts and in mountains, 
being destitute, afflicted, tormented, and of whom the 
world was not worthy.” In 1702 the governor and 
principal men of South Carolina petitioned the society 


MISSIONS TO THE INDIANS 


77 


to send a missionary to the Yamasee Indians of the 
Muskogean family who had revolted from Christian¬ 
ity as taught them by the Spaniards, and were fast 
returning to their heathen practices. The Rev. Sam¬ 
uel Thomas, of Ballytown, Surrey, was sent to Amer¬ 
ica in response to this appeal, but, for political reasons, 
was not at once sent to minister to the Indians, and 
never was allowed to reside among them. “With all 
the efforts of the society and a few of its missionaries, 
there was no real work systematically undertaken for 
the conversion of the Great Indian Nations of the 
South. Spasmodically, missionaries went among the 
Cherokees, the Creeks, the Savannahs, and the Yama- 
sees, but without any permanent results.” In 1713 a 
young prince of the Yamasees was taken to London 
and presented to the king. He was baptized two years 
later by the name of George, and the king advised as 
to the methods of his education, and subscribed liber¬ 
ally to the fund of the society for that purpose. Prince 
George returned to his native land in December, 1715, 
and seems to have had some influence among his kins¬ 
men. As a rule, however, the Indian was left to be 
the prey of the trader and adventurer, and to learn 
the vices, and not the virtues, of the race which drove 
him farther into the wilderness, and took possession 
of his lands, sometimes by purchase and sometimes 
by conquest. Sir Walter Raleigh, in assigning over 
his patent in 1589, gave the sum of 100 pounds “in 
special regard and zeal in planting the Christian re¬ 
ligion in those barbarous countries.” This donation 
is particularly noteworthy as being perhaps the first 
direct pecuniary contribution for the missionary work 
in America.* 

•Early Days of the S. P. G. in the American Colonies, Ch. Miss. 
Pub. Co. p. 14. 

7—C. M. 



78 


HANDBOOK OF THE CHURCHES 


QUESTIONS ON CHAPTER III, PART I 

1. Tell what you know of Las Casas and his work for the 
Indians. 

2. When and to whom was the first English charter 
granted ? 

3. Who was the first Indian convert to the Church? 

4. Who was really the first missionary to the Indians? 

5. Who baptized Pocahontas, and where? Tell her story. 

6. To what Society did John Eliot belong, and how did it 
differ from the present S. P. G. ? 

7. What was the attitude of the Puritans toward the 
Indians? 

8 . What was the Brafferton foundation? What was its 
fate? 

9. Who was the founder of S. P. G. and S. P. C. K., and 
what was the date of each? 

10. Who made the first contribution to missionary work in 
America? 


CHAPTER III 
Part II 


Missions in New .York 

The early Dutch settlers of New York were wel¬ 
comed by the Iroquois, who promised them the free¬ 
dom of their vast hunting grounds, if the Dutch would 
but supply them with gunpowder and shot, to cope 
with the French weapons of their enemies, the north¬ 
ern nation, or Hurons. There was no thought of mis¬ 
sionary enterprise among the Indians in the hearts of 
the Dutchmen. Business was their only object in 
founding New Amsterdam, but they treated the In¬ 
dians fairly, keeping promises made to them. The 
treaty between one Jacob Elkins and the Iroquois was 
the first ever made between Europeans and the In¬ 
dians, and was always respected by both sides. It was 
ordered that all land for the settlement should be fair¬ 
ly purchased of the Indians, and one of Peter Min¬ 
uet’s (First Director General of the Province) first 
duties was to buy Manhattan Island for the com¬ 
pany.* In the central part of what is now New York 
State burned the council-fire of the Six Nations, 
whose irregular bands had seated themselves near 
Montreal, on the northern shore of Ontario, and on 
the Ohio; whose hunters roamed over the Northwest 
and West. Here were concentrated by far the most 
important Indian relations, round which the idea of a 
general union of the colonies was shaping itself into a 
reality. It was to still the hereditary warfare of the 
Six Nations with the Southern Indians that South 


•The Thirteen Colonies, H. A. Smith, pp. 351-360. 




8o 


HANDBOOK OF THE CHURCHES 


Carolina and Massachusetts first met at Albany; it 
was to confirm friendship with them and their allies 
that New England and all the Central States but New 
Jersey had assembled in Congress.J Benevolence 
everywhere in our land exerted itself to ameliorate the 
condition of the Indian, above all, to educate the 
young; all forms of religious belief have endeavored 
to teach new habits to the rising generations among 
the Indians, and the results, in every instance, varying 
in the personal influence exerted by the missionary, 
have varied in little else. In Western New York the 
cross was planted first by Franciscan friars, in 1625, on 
both sides of the Niagara River, followed in 1641-42 
by the Jesuits, from Quebec, up the St. Lawrence 
River and across Lake Ontario, to the seats of the 
Great Confederacy of the Iroquois, in what are now 
the counties named from four of their five nations, 
Oneida, Onondaga, Cayuga and Seneca, the Mohawks 
giving their name to the river that rises in East Steu¬ 
ben, Oneida county, and empties into the Hudson. 
Churches were built by the French for the Oneidas at 
Oneida Lake, for the Onondagas near Manlius or 
Jamesville, for the Cayugas at Cayuga Lake, for the 
Senecas at Avon or Chennasio (Geneseo), and in 1687 
a chapel at Fort Niagara, where services were main¬ 
tained from time to time as long as French occupancy 
continued, to 1759.* 

In 1664 the English took New Amsterdam and made 
it New York. Up to this time no services of any kind 
had been held in the English tongue. With the Eng¬ 
lish settlers came the English Church, and while its 
ministrations were limited for many years, Trinity 
Church, New York, was organized in 1696, and Dr. 
Vesey elected its first rector. Outside of the city the 


tHistory of the United States, Bancroft. Vol. IV. p. 28. 
•Diocese of Western New York, Hayes. 



MISSIONS TO THE INDIANS 


8l 


church was greatly indebted to the fostering care of 
the Society for the Propagation of the Gospel in For¬ 
eign Parts. Through settlements already formed it 
made its way up the Hudson and surrounding country 
until it reached Fort Orange, now the City of Albany. 
Some feeble efforts were made to send missionaries 
to the Iroquois, in part, no doubt at first, to detach 
them from French interest, but it was not until 1704 
that the Rev. Thoroughgood Moore, the first mission¬ 
ary sent by the S. P. G. to the Indians, reached Al¬ 
bany. The Mohawks, the most easterly nation of the 
Iroquois, received Mr. Moore with great joy, but, on 
pushing through the wilderness fifty miles west to 
Ticonderoga, the principal Mohawk village or castle 
(afterwards Fort Hunter), he was disappointed to find 
that the chiefs would not commit themselves to re¬ 
ceiving him as their minister, until they had consulted 
the other nations of the Confederacy. The truth was 
that they were all hesitating, then and for many years 
later, between the French and the English as allies 
and protectors. Eventually the Mohawks, under the 
wise guidance of Sir William Johnson, became not 
only firm friends of England, but devoted adherents to 
the Church, as they are to this day. Mr. Moore re¬ 
turned to Albany, and, after a year of fruitless en¬ 
deavors to gain the confidence of the Iroquois, gave 
up the mission in despair.* 

Further Missions to the Indians 

The Rev. William Barclay became minister to Al¬ 
bany in 1707, and was the first English clergyman to 
gain an influence over the Indians. The translations 
into the Iroquois dialect of portions of the Gospel and 
the Book of Common Prayer, made by Mr. Freeman, 
a devout minister of the Dutch Church, were put in 


•Old Fort Johnson, Max Reid. 



82 HANDBOOK OF THE CHURCHES 

shape for publication by Mr. Barclay. The Rev. Mr. 
Andrews was sent to Fort Hunter, opposite Amster¬ 
dam, in 1712, and it was Mr. Barclay who secured for 
him a kind reception. Unfortunately Mr. Andrews 
did not understand the Indian character, and could 
not, like the French missionaries, conform to their 
manner of living. It was a sore disappointment to all 
the good Christians in England, who had given money 
and offered prayers for the Indian mission, when, in 
1718, Mr. Andrews in despair and disgust, abandoned 
it. Mr. Barclay and his successors at Albany showed 
what energy, perseverance and steadfast purpose can 
accomplish. They visited periodically the Mohawk 
country, sent teachers to the Indians, and took great 
pains with the-ir instruction and sermons, until a large 
proportion of the natives became Christians.* The 
first chapel for the Mohawks was built at Fort Hunter 
in 1712. “Towards its furnishing Queen Anne gave 
altar plate and linen, the Archbishop of Canterbury 
twelve large Bibles and Tables with the Command¬ 
ments, etc., and the Society a table of their seal finely 
painted in proper colors.’’J 

Sir William Johnson 

Sir William Johnson was made Indian Commis¬ 
sioner in 1746, having by kindness and tact obtained 
almost complete control of the warlike Iroquois. The 
distinguishing feature of Sir William Johnson’s char¬ 
acter was strict integrity. In this is to be found the 
great secret of his marvelous ascendancy over the In¬ 
dians. Cheated by English traders and land agents 
for a long series of years, the Indian had learned to re¬ 
gard the name of Englishman as a synonym of fraud 
and deceit. From the time, however, of the baronet’s 


*See The Oneidas, J. K. Bloomfield, pp. 77-79. 
t Diocese of Western N. Y. p. 6. 



MISSIONS TO THE INDIANS 83 

settlement until his decease, they had ever found him 
true to his word and conscientious in his dealings. An¬ 
other trait of Sir William’s character was his power 
of adaptation, and this added not a little to his influ¬ 
ence over the Indians. Somewhat later, through the 
jealousy of the governor, he was constrained to re¬ 
sign his office of Indian Commissioner, but the Iro¬ 
quois were so aroused, and so vociferous in their de¬ 
mand for his reinstatement, that he was reappointed 
with almost unlimited powers. Sir William Johnson’s 
first residence, Fort Johnson, still stands about three 
miles from the city of Amsterdam, N. Y.* 

Thayendanegea, Joseph Brant 

Closely associated with Sir William Johnson was 
the Mohawk chief, Thayendanegea, Joseph Brant. He 
was educated at the Wheelock School at Lebanon, 
Connecticut where he learned both to speak and write 
English. He was with Johnson in the Pontiac War, 
1763, fighting on the English side. He became a mem¬ 
ber of the English Church at Canajoharie. “After the 
treaty of peace between Great Britain and the United 
States, in 1783, Brant was granted a tract of land six 
miles wide on each side of the Grand River, Ontario, 
on which he settled with his Mohawk and other Iro¬ 
quois followers, and continued to rule over them until 
his death, November 24th, 1807. A monument was 
placed over his grave, near the little church he had 
built at Grand River, and bears this inscription: ‘This 
tomb is erected to the memory of Thayendanegea, or 
Capt. Joseph Brant, principal chief and warrior of the 
Six Nations Indians by his fellow subjects, admirers 
of his fidelity and attachment to the British Crown.’ ”f 
Along with other tribes, the Oneidas shared in the 


♦Old Fort Johnson, May Reid. 

tHandbook of American Indians. Vol. II. p. 742. 



84 HANDBOOK OF THE CHURCHES 

ministrations of the society’s first missionaries, and we 
read of one Andrews, a missionary to the Mohawks, 
walking t through the forests to the Oneidas, a hun¬ 
dred miles away. In spite of the many obstacles and 
set-backs, the Christianizing of the Red Men went on, 
though the missionaries had to toil and suffer and 
lay down their lives.* Queen Anne had the good of 
the Five Nations at all times very much at heart, and 
is said to have ordered a valuable communion set for 
each when they were ready to receive it. It appears, 
however, that the Mohawks alone received theirs. 
Queen Anne is also said to have ordered a chapel for 
the Onondagas as well as the Mohawks, but the latter 
only was built. 

Rev. Samuel Kirkland 

Among various missionaries who had been among 
the Mohawks, Oneidas and Onondagas, few have in¬ 
fluenced the Indian for his own good, so deeply as the 
Rev. Samuel Kirkland. Of Scotch descent, born in 
Connecticut in 1741, he studied under the Rev. Dr. 
Wheelock at Lebanon, Conn. He later, 1762, became 
a student at Princeton College, New Jersey, at that 
time a place of resort for Indian youths who wished to 
obtain a classical education. “In New Hampshire and 
elsewhere schools for Indian children were establish¬ 
ed; but as they became pledged, they all escaped, re¬ 
fusing to be caged. Harvard College enrolls the name 
of an Algonquin student,” but he was the only one to 
embrace the opportunity here offered for higher edu¬ 
cation. Mr. Kirkland’s studies were pursued with 
constant thought of becoming a missionary among the 
Iroquois. In November, 1764, he set out for his mis¬ 
sion, and, in spite of the cold and privation, loaded 
with clothing, provisions and books, with the help of 


•The Oneidas, J. K. Bloomfield, p. 71. 




REV. ELEAZAR WILLIAMS. 

First Missionary to the Oneidas at Green Bay. 
















* 1 - 




















MISSIONS TO THE INDIANS 85 

two Senecas he arrived at a village of the Oneidas; 
from thence he proceeded to Onandaga, where, in 
their Council House, he explained to a vast crowd the 
purpose of his mission to the Indians. Mr. Kirkland 
began his labors among the Senecas, but after being 
set apart for the ministry, he went to the Oneidas, to¬ 
wards whom his heart had been drawn, and among 
whom he labored for forty years. Among the friendly 
Oneidas was Skemandoah, one of the most accom¬ 
plished warriors of their nation, who, for years after 
the Revolution, was known as “the white man’s 
friend.” He was converted by Mr. Kirkland, and liv¬ 
ed to the advanced age of no years, dying at Oneida 
Castle in 1816. Mr. Kirkland was especially instru¬ 
mental in banishing from the Oneidas the ban of the 
race, intoxicating drinks, which they were taught to 
refuse even as a gift. During the War of the Revo¬ 
lution Mr. Kirkland was appointed by the govern¬ 
ment as chaplain at Fort Schuyler, now the City of 
Utica, and, in recognition of this and other services, 
New York State, at the close of the war, granted him 
and his sons four thousand acres of land in this 
neighborhood.* Here, in 1784, Mr. Kirkland laid the 
^foundations of Hamilton Academy, later Hamilton 
College, and intended primarily for the education of 
Indian young people of both sexes. 

Eleazar Williams 

As the Church became established in America, after 
the War of the Revolution, and after the Rev. John 
Henry Hobart was consecrated bishop of New York 
in 1811, missions among the remnant of the Six Na¬ 
tions were revived. The first mission of The Church 
was among the Oneidas in 1816. The services of a 
lay reader and teacher were offered them, and when 

♦From The Oneidas, J. K. Bloomfield, p. 95. 



86 HANDBOOK OF THE CHURCHES 

Mr. Williams appeared he was received with great 
cordiality. Around the name of Eleazar Williams 
gathers much of romance. Whether he was, as 
has been supposed, and always believed by 
some, to be the Lost Dauphin of France, or the son 
of a white woman named Williams, who married a 
Mohawk chief, is a question that permits no decision. 
The story of the Lost Dauphin is well told by Miss 
Bloomfield in her book, “The Oneidas,” and need not 
be repeated here. Ait the time of Mr. Williams’ join¬ 
ing the Oneida Mission, the nations were divided into 
two parties. “The First Christian Party” consisted 
of those who had been baptized. “The Pagan Party” 
were those who had lapsed from Christianity, and 
were avowed heathens. Under Mr. Williams’ earn¬ 
est and zealous teaching they declared to Governor 
Clinton, in 1817, that they no longer belonged to the 
Pagan Party. Soon after this, on recommendation of 
the Standing Committee Mr. Williams was admitted 
as a candidate for Deacon’s Orders. The following 
year the little church built by the Indians was com¬ 
pleted, and September 19, 1819, it was consecrated 
under the name of St. Peter’s. On this occasion the 
bishop confirmed 56 persons, baptized two adults and 
46 infants, all Oneidas. 

Removal to Wisconsin 

These Indians were not long to enjoy their settle¬ 
ment, or the church they had worked so hard to build. 
The advance of civilization was rapid, and the new¬ 
comers found the old inhabitants in the way. “They 
stand in the way of the whites; they must be swept 
out.” Ere long the question was decided; through the 
intervention of Mr. Williams, acting with the ap¬ 
proval of Bishop Hobart, the United States Govern¬ 
ment concluded a treaty with the Oneidas and Tusca- 



BISHOP HOBART. 




























MISSIONS TO THE INDIANS 87 

roras, giving them 65,000 acres of land in Wisconsin 
in exchange for their land in New York. Mr. Wil¬ 
liams did not act alone in this, but consulted with 
their chiefs, some of whom examined* the land, and 
helped sign the treaty. 

THE ONEIDAS IN WISCONSIN 

The Oneidas were at first totally averse to removal, 
and it was not until the year 1823 that the change was 
decided upon. At this time a large portion of the 
tribe, preceded by Eleazar Williams and their chief 
Skenandoah (“running deer,” a descendant of the 
Skenandoah already mentioned), left New York for 
their new home. The position chosen by their chiefs 
was a valley eight or nine miles wide and twelve long, 
a few miles west of Green Bay, Wisconsin. A small 
stream ran through it which they named “the place of 
many ducks,” and their reservation was long known 
as the Duck Creek Mission. The process of removal 
from New York was a long and tedious one, continu¬ 
ing through many years. It was a desire of Mr. Wil¬ 
liams to remove all the Indians from New York (in¬ 
cluding those who on invitation from the Oneidas 
had settled there, after being pushed back from the 
coast. Among them were the Brothertons, who were 
remnants of the Eastern tribes such as Mohegans, Pe- 
quots and others from Connecticut and Rhode Island 
—the Stockbridges from Massachusetts, and the Mun- 
sees or the Delawares), and form a constituency for 
them all in Wisconsin, but his dream was not to be 
realized. The Brothertons in 1833 moved to Wiscon¬ 
sin with the Oneidas and Stockbridges, and settled on 
the east side of Winnebago Lake, in Calumet county, 
where they soon after abandoned their tribal relations 
and became citizens. The Munsees scattered as time 


88 HANDBOOK OF THE CHURCHES 

went on, many removing to Canada and a few united 
with the Stockbridges at Green Bay Agency, Wiscon¬ 
sin. 

The First Church in Wisconsin 

While among the Oneidas in the State of New York 
Mr. Williams had re-arranged Brant’s Mohawk 
Prayer-Book, and with the help of Bishop Hobart, 
had had it republished. A few years later he made an 
entire translation of his own, and also prepared a 
spelling book for them. When it was finally decided 
that Mr. Williams should minister to the Oneidas in 
Wisconsin, it was thought best that he should be or¬ 
dained to the Church’s ministry while in the East. 
Bishop Hobart approving this, appointed St. Peter’s 
Church, Oneida, New York, as the place where the 
service should be performed. Later in Wisconsin a 
small log church was built, and the Oneidas wished to 
know if their little rude church of logs, so far away 
in the wilderness might bear the name of their 
“Father,” Bishop Hobart. Their wish was granted 
and, although other buildings have replaced the one of 
logs, their church still bears today the name of Hobart 
Church. Bishop Hobart and Bishop DeLancey both 
visited the Oneidas in their far away Western home. 
In 1839 a neat frame church was erected by the In¬ 
dians themselves. Here Bishop Kemper visited them; 
here, too, came to be ordained William Adams, and 
James Lloyd Breck, founders of Nashotah Seminary. 
It was the only consecrated building in the territory 
of Wisconsin, so these heroes of the Church in the 
West walked more than one hundred miles, treading 
the Indian trail through almost pathless forests to en¬ 
ter the ministry of the King Eternal within its sacred 
walls.* 


♦See Life of Dr. Breck. p. 32. 





BISHOP KEMPER. 


. M 




8—C 
















MISSIONS TO T 1 IE INDIANS 


89 


The Stone Hobart Church in Oneida 

Mr. Williams was succeeded in 1830 by the Rev. 
Richard F. Cadle, the pioneer missionary of Wiscon¬ 
sin. Other missionaries followed, until in 1853 the 
Rev. Edward A. Goodenough began his labors among 
the Oneidas. For thirty-six years he was their beloved 
pastor. It was due to his untiring energy that the 
handsome stone church replaced the wooden one. The 
work on this third church building was begun in 1870. 
The Indians themselves worked one day a week and 
gave the entire day’s wages to the building fund. The 
women toiled at mat weaving and labor in the fields to 
earn money. In fourteen years they saved $3,000, 
when just then the Green Bay Bank failed and all was 
lost. On hearing of this dire blow, friends became in¬ 
terested, and soon the missionary had raised $5,000 
for this house of worship. On July 13, 1886, the cor¬ 
ner-stone was laid by the Rt. Rev. John Henry Brown, 
first bishop of the diocese of Fond du Lac. Day after 
day the building grew, the Indians freely giving their 
labors. At last, after sixteen years of struggle, on 
Christmas eve, at six o’clock, the church was filled with 
an eager congregation for its dedication by Bishop 
Brown, and on the Feast of the Nativity of the Christ- 
child, 200 Indians there partook of their Christmas 
Communion. 

In 1890 their noble missionary died, and the Indians 
lost a friend and pastor, one whom they well-nigh 
adored. His influence for their good had been so 
strong that when political enemies had wanted the re¬ 
servation moved from Green Bay, they had realized 
that to do so they must first get rid of the Rev. Mr. 
Goodenough, and to this end vainly had tried a system 
of petty persecutions to discourage him in his labors 
of love; until at one time his only financial income was 


90 HANDBOOK OF THE CHURCHES 

from the meagre offerings of the poor red men. His 
staunch supporter at this period was Chief Cornelius 
Hill. 

Chief Cornelius Hill 

Chief Hillj while’yet a boy of twelve at Nashotah 
School, had been made chief of the Bear Clan. On 
his return to the reservation, a national feast was 
given in his honor. He was the youngest and he now 
is the last chief of the Oneidas. He was selected to 
make the census of the tribe in 1856, then about 1,000. 
The last census gives us almost 2,000. On June 24, 
1903, he was ordained a priest of our sacred ministry. 
He died January 25, 1907, the head sachem of his tribe 
and a loyal son of the Church. 

Indian Choir Boys. 

The Rev. Solomon S. Burleson succeeded Mr. 
Goodenough. On his arrival in 1891, he saw many 
things to be done and many needed improvements. He 
went to Washington and presented the needs to the 
Commissioner of Indian Affairs. As a result the gov¬ 
ernment boarding school was built. The mission 
grounds were improved and the service of the church 
made beautiful and ornate, until in 1910 the church 
has a fine choir of some forty voices, eager and well- 
trained. 

The Oneida Hospital 

The great need of a resident physician was apparent 
to Mr. Burleson, especially through his having himself 
studied medicine. He did what he could to relieve ill¬ 
ness and even dealt in dentistry and law, as occasion 
arose. It was out of such demands as he presented 
that the Oneida Hospital came about. The mission¬ 
ary’s little daughter started it with a fund of thirty- 







i ' ■ 'vi 

ijf&i 


\ * -i 


1 

mk 



Vjj 

' ji 

^ • 

* *w 


THE STONE CHURCH, ONEIDA 












1 , : 




INDIAN BEAD WORKERS. 











MISSIONS TO THE INDIANS 91 

six cents she had saved. In a little over a year the rec¬ 
tor had saved and collected more than $1,500. In 1893 
the hospital was completed. In 1895 a new chancel 
was added to the church and a dignified altar installed. 
His devoted family toiled with him, and of his chil¬ 
dren, all five sons are now in the church’s ministry. 
For six years Mr. Burleson was priest, physician, and 
adviser to the Oneidas. In spite of the pressing in¬ 
roads of disease, he would traverse miles of rough 
roads to minister to the bodies and souls of the red¬ 
skins. Mr. Burleson never faltered in his duty. He 
passed away in 1897. His hospital has done a noble 
work. 

Oneidas at Church Worship 

In May, 1897, the Rev. F. W. Merrill entered upon 
the work, and under him the beautiful Hobart Church 
was finally finished and consecrated. No more inspir¬ 
ing sight can be witnessed than a glimpse of the 
Oneida congregation reverently worshipping in the 
stately Hobart Church. Oneida is historic ground. 
Right well has it been termed “the cradle of the 
Church in the Northwest.” At the consecration of the 
church were assembled more than one thousand red 
men, a congregation rarely beheld in an American 
church. Among the 1,200 who belong to that church 
there are over 400 communicants, and every soul on 
the entire reservation is baptized. Many of the 
people must journey many miles to service, often on 
foot, yet the attendance is large and regular, a wit¬ 
ness to the earnestness and reality of their Christian 
profession. 

Besides the flourishing church there is the hospital, 
which is entirely dependent for support upon volun¬ 
tary gifts, and over which Dr. J. A. Powless, an 
Oneida Indian physician, a graduate of Milwaukee 


§2 HANDBOOK of the churches 

Medical College, presides; there, too, is an excellent 
school, of which we shall speak later, and, strange to 
note, a fine parish house. Its institutional results are 
marvelous. There is a lecture hall, school room, read¬ 
ing room, gymnasium, kitchen, dining room, band 
room and sewing room in this building. This substan¬ 
tial plant was completed in 1907. It has a frontage of 
85 feet and a depth of 73 feet. It is built of limestone 
and is exceedingly solid. It has cost over $7,500 and 
has not a single cent of indebtedness remaining. The 
fund for its erection began with a gift of ten cents 
from two little girls in St. Paul’s Church, Overbrook, 
Philadelphia. In carrying on this strenuous work, the 
missionary, then the Rev. F. W. Merrill, sacrificed his 
own health to such an extent that about the time of 
the completion of this house he was forced to resign 
the post, and the Rev. A. P. Curtis took up the joyful 
burden of the mission. 

The Sisters of the Holy Nativity 

The Sisters of the Holy Nativity, Fond du Lac, 
have always performed a devoted and splendid work 
for the Church, especially in educational lines. In 
1898, they sent Sisters among the Indians, the first 
Sisterhood to attempt this type of service. They built 
their own house and have introduced among the In¬ 
dians a profitable and uplifting industry of lace and 
bead work. 

Lace Work 

Miss Sybil Carter, who has wrought so much for 
Indian womanhood, sent a representative to the reser¬ 
vation to start the work. Ordinarily our Indian lace 
schools attempt but one style of lace-making, either 
the machine-made braid formed into lace by the fine 
needle, true point lace, or the pillow (bobbin) lace. 




INDIAN LACE WORK. 










BISHOP KEMPER'S GRAVE, NASHOTAH, WIS. 







MISSIONS TO THE INDIANS 


93 


At Oneida, the women and girls do both kinds and are 
proficient at them. Not only does the industry bring 
in much-needed money, but it inculcates neatness, 
thrift, industry and delicacy, with a true and inspiring 
appreciation of beauty. Moreover, it does not remove 
the women from their homes, but allows them to make 
the lace between household duties, so that a double 
blessing ensues when an industrious wife can earn $75 
to $100 extra a year and yet not neglect her house¬ 
hold. At the Government Boarding School, however, 
pupils stay at the School, and are carefully taught both 
educational and industrial branches, covering every 
detail of farm life and home-making. 

Remember that the Oneida Indians are not uncivil¬ 
ized blanket Indians. On the contrary, they live in 
well-built houses, and have steady, daily employment 
as farmers and some in other well-recognized occupa¬ 
tions. 

The Government School has seven brick and twelve 
frame buildings, costing over $65,000. It teaches 225 
pupils. The government superintendent has a corps 
of 25 teachers and helpers. From this school pupils 
are graduated into the higher schools at Carlisle, 
Hampton or Haskell. Over 400 Oneidas have already 
passed through these advanced schools in other states. 
Moreover, our own Grafton Hall, at Fond du Lac, 
receives Indian girls and gives them distinctively 
churchly teaching. Among other women’s industries 
taught is bead-work. In the school-room we may see 
a class of young girls busily engaged learning this 
beautiful art. Some of the Indian bead-work is highly 
ornate and worthy the name of real art. 


94 HANDBOOK OF THE CHURCHES 

The Mission Buildings 

Another interesting phase of our mission work is 
the Oneida Creamery and the successful agricultural 
pursuits instituted by our mission workers. A flour¬ 
ishing and enthusiastic Woman’s Guild, known as the 
Hobart Guild sew and labor for less fortunate mem¬ 
bers of the tribe. Besides the formal church services, 
many cottage services are held, taking us back to the 
days of Bishop Kemper and the Nashotah mission¬ 
aries.* 

The Oneidas have always been known as a self-re¬ 
specting, self-supporting people. They have never 
been recipients of government rations, clothing, horses 
or other bounties. The only cash payment ever made 
to them is the munificent sum of fifty cents per cap¬ 
ita, which they receive annually for services rendered 
to the government during the Revolutionary War. 
They were ever faithful to their white neighbors, to 
the extent of taking up arms in their defence against 
other tribes of their own race. During the Civil War 
this tribe furnished 135 volunteers to the Union Army. 
Loyal to their country in all its struggles, making 
steady progress in all that belongs to civilized life, a 
living witness to the Church’s power in the develop¬ 
ment of character ;f surely the Indian is worthy of all 
the Church can do for him. 

THE SEMINOLES 

Indians still remaining east of the Mississippi on 
reservations are remnants of the Onondagas, Senecas, 
Cayugas, Oneidas, St. Regis, Tuscarora and Tana- 
wandas in New York State, the Cherokees in North 
Carolina, a few Cherokees of the Iroquois family in 

♦Missionary Leaflet, Series VI., No. 7, by Rev. W. W. Smith. 
fAll who feel an interest in these Indians should read the story 
of the Oneida Stone, as told by the Rev. F. W. Merrill in “The 
Church’s Mission to the Oneidas.” 






A FAMOUS SEMINOLE CHIEF. 

Captured by treachery when trusting to the U. S. Flag of Truce 













JACK OCEALA AND BROWN TIGER AT BOAT-LANDING 
IN THE EVERGLADES. 













MISSIONS TO THE INDIANS 


95 


Southern Virginia, the Seminoles in Florida and the 
Chippewas in Michigan. Among the Onondagas on 
their reservation near Syracuse the Church has a mis¬ 
sion belonging to the Diocese of Central New York, a 
small appropriation is made by the Board of Missions 
for the Indians in Southern Virginia. Here in Am¬ 
herst county is St. Paul’s chapel, and a Mission School, 
supported by both the Church and the county. At the 
consecration of the chapel a short time ago fifty In¬ 
dians were confirmed. About fifty scholars are en¬ 
rolled in the school. 

The Seminoles in Florida belong to the linguistic 
family of the Muskogean. The Muskogean tribes 
were confined chiefly to the Gulf States east of the 
Mississippi. According to a tradition held in com¬ 
mon by most of their tribes, they had reached their 
historic seats from some starting point west of the 
Mississippi, usually placed, when localized at all, some¬ 
where on the upper Red River. The greater part of 
the tribes of the stock are now on reservations in Okla¬ 
homa. Missions were begun among these people and 
with marked success by the Spanish Franciscans as 
early as the sixteenth century, but the wars among the 
white settlers resulted in the destruction of the Indians 
in very many instances. Gradually the Muskogean 
tribes were pressed back from the shores of the Atlan¬ 
tic and the Gulf; some bands re-crossing to the west of 
the Mississippi as early as 1765. The terrible Creek 
War in 1813-14 and the long drawn out Seminole War 
twenty years later closed the struggle to maintain 
themselves on their old territories and before the year 
1840, with the exception of the Seminoles, the last of 
the Muskogean tribes had been removed to Okla¬ 
homa. 

The word Seminole means, separatist, or runaway, 
and this tribe is made up of immigrants from the 


g6 HANDBOOK OF THE CHURCHES * 

Lower Creek towns, who moved down into Florida 
after the destruction of other native tribes.* They 
number about 700, all living in the Everglades, forest 
fastnesses or swamps of that southern peninsula. 
They hid themselves in the swamps retreating ever 
farther and farther into the inaccessible fastnesses as 
the white man approached. There has been difficulty 
in reaching them because of misrepresentation of in¬ 
terested parties, who stated that missionaries were try¬ 
ing to catch them to send them to the West. It is 
quite possible that they might try to drive away any 
white man who sought to obtrude himself among them, 
but they say of themselves that “Indian fight white 
man no more, Indian hide away till he live to edge of 
Gulf, then he step into the water and white man see 
him no more.”} “These Indians are now very grave 
and speak but seldom, even the children rarely laugh 
aloud. Their homes have been taken again and again, 
they have been driven south farther and farther and 
Bishop Whipple said that the Seminoles had been 
treated worse and more unjustly than any other tribe 
in the whole United States.} 

Missions to the Seminoles 

It has been very difficult for the Church to obtain 
any foothold among these Indians, their distrust of the 
white man has been so great. Not until June, 1908, 
was the inhibition to receive instruction in religion lift¬ 
ed. At the time of the annual council of the tribe per¬ 
mission was given for them to hear the Gospel and to 
receive baptism if they so desired. There are two 
church missions for the Seminoles, one at Immokalee, 
about thirty miles southeast of Fort Myers, where we 
have a church, mission house and 320 acres of land, 

♦Handbook of American Indians. Vol. II. p. 500. 

fProm letter of Mrs. Gray. 

$The Seminoles, Deaconess Parkhill. 








CHRIST CHURCH, IMMOKALEE. 


M. 


9—C. 

















BISHOP GRAY OF SOUTHERN FLORIDA. 

















MISSIONS TO THE INDIANS 97 

and another at Everglade Cross, on the edge of Big 
Cypress Swamp, where we have a mission building 
and some 640 acres of land. Bishop Gray writes in 
his annual report: 

“Strong as are the appeals which come to us from 
my white and black people, none move me quite so 
deeply as those which reach me from the Seminole 
Indians, who look to me as the ‘White Father/ who 
holds them in affectionate regard, and in some way 
may bring them into touch with something mysterious, 
but divine. It is dawning upon them that they find a 
disinterested welcome in the buildings which are con¬ 
secrated to their use, whether as church, hospital, or 
store, and on this bit of ground they find that their 
timid overtures are met instantly and whole-heartedly 
by my devoted helper, Dr. Godden, who remains at his 
station, as, temporarily, the only white resident, who 
represents, for me, the work over which you have 
made me overseer. In all history there is nothing more 
pathetic than the downfall of the Seminoles. It is said 
that they never practiced torture, and that they were 
always faithful to their word, and now, after years of 
injustice and cruel privation, 'hold to traits of manli¬ 
ness that ought to appeal to all fair-minded men. Our 
great American Church has not yet been roused to 
more than a faint consideration of the members of this 
tribe, occupying as they do their own ground, and yet 
not daring to claim a foot of it anywhere, outcasts of 
society, but, for all this, still remaining in feeling and 
fact the full-blooded aristocrats of Florida’s soil. 
When I stand alone before them as the Church’s rep¬ 
resentative, an overwhelming sense of obligation 
sweeps over me. What have I, what have we to give to 
this defrauded people? May I beg, if I beg at all, for 
the Seminoles—a tribe yet about seven hundred strong 
—a tribe defamed, exposed to every evil influence, and 


HANDBOOK OF THE CHURCH S 


98 

yet, for all this, struggling to hold itself proudly apart. 
This is a remnant that the Church can save, if she 
will.* 


QUESTIONS ON CHAPTER III, PART II 

1. Give some account of Missions in the State of New 
York. 

2. What was the course of the Mohawks toward the 
Church of England? 

3. What were the traits which made Sir William John¬ 
son succeed where others had failed? 

4. Tell what you know about Joseph Brant, Samuel Kirk¬ 
land, Skinandoah, Eleazar Williams. 

5. How did the Government treat the Oneidas? 

6. Who built the first Church in Wisconsin? 

7. What now exists at the Oneida Mission? 

8. Where are the Seminoles? Tell something of their 
history. 

9. In what year did the Seminoles consent to receive a 
Missionary? 


♦Annual Report to the Board of Missions, 1910. 







E-FAW-LO-HARJO (LITTLE CRAZY OWL) 

Charlie Oseola, “big medicine’’ of the Tribe, baptized August 4, 1900 










SEMINOLE INDIANS 






CHAPTER IV 

In Four Parts 


EARLY MISSIONS TO THE IN¬ 
DIANS OF THE MIDDLE 
WEST 

The Middle West— 

Duluth, 

Minnesota, 

North Dakota, 

South Dakota, 

Nebraska, 

Kansas, 

Oklahoma. 











































<7 

* ' ’ 

< O 


r><i< 


O. 















CHAPTER IV 
Part I 


EARLY MISSIONS TO THE INDIANS OF 
THE MIDDLE WEST 


The Jesuits 

The whole interior region of the United States, 
stretching from the English seaboard colonies to the 
main divide of the Rocky Mountains was included un¬ 
der French rule in the two provinces of Canada and 
Louisiana. The mission work in this region, with one 
or two exceptions, was in charge of French Jesuits 
from the first occupancy until the American posses¬ 
sion. The first mission west of Huron county was 
established in 1660, in response to repeated requests 
from the Chippewa and Ottawa Indians. Within the 
next few years other missions were established at 
Sault St. Marie (Sainte Marie), Mackinaw (St. Ig- 
nace), Green Bay (St. Francis Xavier), and among 
the Foxes (St. Mare), and Mascoutins (St. Jacques), 
the last two named being about the Southern Wiscon¬ 
sin line. The best known name in connection, with 
these missions is that of Pere Marquette, whose name 
among others of these pioneer Jesuit missionaries, has 
been given to cities, lakes and rivers in the mid-western 
country. The first regular mission among the Illinois 
was founded by Marquette in 1674, near the present 
Rockford, Illinois, where at that time eight confeder¬ 
ate tribes were camped in a great village of 350 com¬ 
munal houses. Other missions were established also 
among the Peoria, on Peoria Lake, and at Cahokia, 


102 HANDBOOK OF THE CHURCHES 

opposite St. Louis, with such result that in 1725 the 
entire Illinois nation was civilized and Christianized. 
Despite apparent success, the final result in Illinois 
was the same as elsewhere; wars interrupted the mis¬ 
sion work for some years and the establishment of 
garrison posts, with consequent dissipation, completed 
the demoralization, and by 1750 the former Illinois na¬ 
tion was reduced to some 1,000 souls, with apparently 
but one mission. The successors to the Jesuits con¬ 
tinued to minister to Indians, as well as to whites, until 
the disruption and removal of their tribes to the West 
between 1820 and 1840, when the work was taken up 
in their new home by missionaries already on the 
ground. In 1818 work was begun near Pembina, on 
Red River, just inside the United States boundary, the 
Chippewa Mission, which became the central station 
for work among the Chippewas of Minnesota and the 
Mandan and others of the upper Missouri. In 1837 
Father Ravoux established a mission for the Santee 
Sioux at Faribault’s trading post in Eastern Minne¬ 
sota ; the first regular mission station among the Meno- 
minees of Wisconsin in 1844, and among the Winne- 
bagos in 1850. The Jesuits travelled farther west and 
labored among all the immigrants and some of the In¬ 
dian tribes. By this time the whole country was ex¬ 
plored and organized on a governmental basis, and 
missions became of interest to the various religious 
bodies. 

Protestant Missions 

After the Romanists came the Moravians with mis¬ 
sions among the Delawares and associated tribes in 
Ohio, and later in Ontario and Kansas. After them 
came the Friends, who in all their missionary effort 
gave first place to the practical things of civilization, 
holding doctrinal teaching somewhat in reserve, until 



HENRY BENJAMIN WHIPPLE, 

First Bishop of Minnesota, 1859-1901. 
















MISSIONS TO THE INDIANS IO3 

the Indians had learned from experience to value the 
advice of the teacher. Missions of the Friends from 
1804 were established on the upper Wabash River in 
Indiana, where were soon gathered families from the 
Miami, Shawnee and others. After 1870 considerable 
work was done by the Friends among the Caddo, Ki¬ 
owa, Cheyenne and other tribes of Oklahoma. 

The Presbyterians began their work among the 
Wyandottes about the same time as the Friends, and 
later among the Cherokees, Osages and Pawnees. To 
the Congregational missionaries we owe most of our 
knowledge of the Sioux language, their work being al¬ 
most entirely in the Santee or Eastern dialect. The 
missions of the Congregationalists were established 
first among the Chippewa, and later among the San¬ 
tee Sioux. The Methodists were the first to minister 
to the Flatheads in the mountains at the head of the 
Missouri River; they also had missions among the 
Chippewas. The Baptists labored for the Weas, a sub¬ 
tribe of the Miamis, in 1818, and in 1820 a small school 
was opened at Fort Wayne. Later missions were es¬ 
tablished for the Pottawatomie near South Bend, Ind., 
and among the Ottawas on Grand River, Mich.* This 
is but passing mention of work divinely inspired and 
nobly done; lack of space prevents more detailed de¬ 
scription of these, the earliest missions, among the In¬ 
dians of the Mississippi River region. 

Missions of Our Own Church 

Following the removal of the Oneidas to Wisconsin 
in 1822 came the work of the Associate Mission at 
Nashotah, founded by James Lloyd Breck and his 
companions in 1841. It is interesting in this connec¬ 
tion to note the many bonds of union and sympathy 
between this band of missionary pioneers and the 


•Handbook of American Indians, Vol. I. pp. 884-889. 



104 HANDBOOK OF THE CHURCH’S 

Oneida Mission established some years before near 
Green Bay. It was in response to an appeal from 
Bishop Kemper, consecrated in 1835, as Missionary 
Bishop of Missouri and Indiana, that Mr. Breck and 
his friends, Mr. Adams and Mr. Hobart, a son of the 
Bishop of New York, offered themselves as mission¬ 
aries for this western field. With the full approval 
of the bishop they endeavored to establish a religious 
house, and began their work at Nashotah. The first 
Superior of this house was the Rev. Richard F. Cadle, 
the pioneer missionary of Wisconsin. Mr. Cadle had 
before this ministered to the Oneidas, succeeding Mr. 
Williams. Following Mr. Cadle as priest to the 
Oneidas was the Rev. Solomon S. Davis, under whom 
Mr. Breck and Mr. Adams were advanced to the 
priesthood at Hobart Church. After the founding of 
Nashotah House, among the students for the ministry 
were the Rev. F. P. Haff and the Rev. Edward S 
Goodenough, to become in their turn priests of the 
Oneida Mission. 

Missions to the Chippewas 

Before and after Dr. Breck’s removal from Nash¬ 
otah to Minnesota he ministered to the Indians as op¬ 
portunities offered, establishing schools and missions 
among them. The first of a chain of missions planned 
for Indian work was opened at Gull Lake, Minnesota, 
in 1852, for the Chippewas, especially for this tribe, in 
response to their request that someone might be sent 
to teach them. A most interesting account of the be¬ 
ginning of this mission, with the building of 
the church in less than twenty-four hours is 
to be found in the “Life of Dr. Breck,” and should 
be read in connection with this mission and other pio¬ 
neer work among the Indians of the West. The sec¬ 
ond link in the chain of mission stations in the wilder- 


BIRCH-BARK MESSAGE SENT TO REV. SAM’L HALL, 
ST. COLUMBA MISSION, MINN., 1856. 

































N 




\ 










■ 




MISSIONS TO THE INDIANS 105 

ness was established by Dr. Breck at Leach Lake in 
1853. Much assistance was rendered Dr. Breck by 
missionaries of the Church of England in Canada, one 
of whom, Dr. O’Meara, had translated the Prayer 
Book into Chippewa, and it was printed by the Soci¬ 
ety for the Propagation of the Gospel. He also trans¬ 
lated the Four Gospels and later the complete New 
Testament. All of this work was freely given to Dr. 
Breck ;* Dr. Breck had also the honor of starting the 
Seabury Divinity School at Faribault. 

On October 13th, 1859, was consecrated as first 
Bishop of Minnesota Henry Benjamin Whipple, later 
to become the champion of the Indians in their deal¬ 
ings with the government, and their chief pastor and 
friend during the many years of his work among them. 
On the 23rd of November, 1859, Bishop Whipple paid 
his first visit to the Gull Lake Mission, accompanied 
by Mr. Breck, after which he writes: “No words can 
describe the pitiable condition of these Indians. A 
few miles from St. Columba, Gull Lake, we came to a 
wigwam where the half-naked children were crying 
from cold and hunger, and the mother was scraping 
the inner part of the pine tree for pith to give to her 
starving children. Our Indian affairs were then at 
their worst; the Indians without government, without 
protection, without personal rights of property, sub¬ 
ject to every evil influence, and the prey of the covet¬ 
ous, dishonest white man.”f 

The Rev. John Johnson Enmagalibowh 

When Mr. Breck removed from Gull Lake, the mis¬ 
sion was left in charge of Enmagahbowh, an Ottawa 
by birth, but adopted while young by the Chippewas. 


♦From Life of Dr. Breck. 

fLight and Shadows of a Long Episcopate, Bishop Whipple, p. 30. 


10—C. M. 



106 HANDBOOK OF THE CHURCHES 

He was converted to the Methodist faith in Canada 
and ordained as preacher with the name of John John¬ 
son. He wias a Methodist missionary among the Chip- 
pewas for five years, when the Methodists withdrew 
from the field. It was at Enmagahbowh’s solicitation 
in 1852 that the church’s mission at Gull Lake was es¬ 
tablished. In 1858 Bishop Kemper admitted him to 
the diaconate and later he was advanced to the priest¬ 
hood by Bishop Whipple. Enmagahbowh remained in 
charge of the mission until the Sioux outbreak in 
1862, when he alone of our missionaries was able to 
stay in the field. In 1869 the Gull Lake mission was 
removed to White Earth, whither Enmagahbowh fol¬ 
lowed and was given charge, bringing into the church 
a number of his tribesmen, and erecting a chapel and 
parsonage. Here the Rev. Joseph A. Gilfillan, who 
was assigned to White Earth in 1873, assisted by 
Enmagahbowh, established a school for the training 
of Indian clergy and in a few years nine Indian youths 
were ordained to the ministry.* Enmagahbowh was 
frequently Bishop Whipple’s companion on his travels, 
acting as interpreter, and assisting him in many ways. 
In his later years he was spoken of as an aged Indian 
pastor and co-worker with Bishop Whipple. He was 
ever faithful to his trust and laid down his life at his 
Master’s call, January 12th, 1902. 

Growth of the Faribault and Birch Coulee Missions 

In June, i860, the Santee Sioux Indians of the 
Lower Agency asked Bishop Whipple for a school and 
a missionary, which he promised them as soon as they 
could be had; Mr. Samuel D. Hinman, a student from 
the Diocese of Connecticut, offered himself for this 
work. He had already been holding services for the 
Sioux near Faribault, learning their language, and 


♦Handbook of American Indians. Vol. I. p. 425. 


























MISSIONS TO THE INDIANS 


107 


wished to be a missionary. Mr. Hinman was ordered 
deacon September 20th, i860, and began services at 
the mission of St. John at the Lower Agency. Mr. 
Hinman was present at the terrible outbreak of the 
Sioux in 1862, when under Little Crow 700 white set¬ 
tlers and 100 Indians lost their lives. After this mas¬ 
sacre the friendly Indians and those who had surren¬ 
dered were taken to Fort Snelling, where daily ser¬ 
vices were at once begun. Mr. Hinman lived in this 
camp until Bishop Whipple took these Indians to Fari¬ 
bault, where Mr. Hinman later joined them. It was 
here that he began the translation of the Prayer Book 
into the Dakota language. Faithful to the whites dur¬ 
ing the terrors of 1862, the following named Indians 
by their courage and loyalty saved the lives of many 
women and children—Saopi, Good Thunder, Wabasha, 
Wa-ha-can-ka-ma-za (Iron Shield), Simon A-Nag-ma- 
ni, Lorenzo Laurence, Other Day, Thomas Robertson, 
Paul Maza-Kerte, Wa-kin-you-ta-wa and others. It 
was Good Thunder who gave twenty acres of his land 
for the mission at Birch Coulee, and upon Bishop 
Whipple’s refusing to accept so much, he replied with 
great earnestness: “I do not give the land to you; I 
give it to the Great Spirit.” After that there was but 
one thing to do, the land was accepted, a church and 
mission house was built upon it and a quiet acre of 
God consecrated, where now sleep the missionary, the 
Rev. Mr. Hinman, and many of his folk.* 

The First Bishop to the Indians 

The Rt. Rev. William Hobart Hare was consecrat¬ 
ed on All Saints’ Day, 1872, as Bishop of the Mission¬ 
ary District of Niobrara. 

As the Church of the East realized the need of 
greater effort to Christianize the Indians, it was finally 


♦Lights and Shadows of a'Long Episcopate, p. 1S1. 



108 HANDBOOK OF THE CHURCHES 

decided to form a missionary jurisdiction to be known 
as Niobrara, and the Rev. Dr. Hare, at that time sec¬ 
retary of the Foreign Committee of the Board of Mis¬ 
sions, upon the nomination of Bishop Whipple, was 
elected its first bishop. The Sioux Indians living in 
what is now the State of South Dakota, were his spe¬ 
cial charge. He was also designated to take charge of 
such work among Indians east of the Rocky Moun¬ 
tains as might be transferred to his care by the bishop, 
within whose jurisdiction such work might lie. In 
1883 the House of Bishops changed the boundaries of 
Niobrara so that they might become identical in out¬ 
line with the portion of the territory of Dakota lying 
south of the forty-sixth parallel of latitude, and so as 
to include the Santee Reservation in Nebraska. Bishop 
Hare then became Bishop of South Dakota, and his 
charge was enlarged to include white people as well 
as Indians. 

Through all the years that followed, until his death 
in 1909, that noble Bishop was the Apostle to the In¬ 
dians. Over magnificent distances, in jarring wagons 
or on restive horses or mustangs, in dry camps and in 
wet, in stage ranches or in tents, through blizzards and 
droughts, the faithful bishop served year after year, 
carrying the Gospel of Christ to the heathen Dakotas. 

The Indian Convocation in South Dakota 

During the first August of his episcopate among 
them Bishop Hare called together his convocation, 
which has ever since been an annual Indian landmark 
of church progress. At that first convocation 100 per¬ 
sons were present at the Santee Mission. At the twen¬ 
ty-fifth convocation 2,000 came. Its origin is charac¬ 
teristic of Holy Church. The New York Sun asked 
Bishop Hare 25 years since to report the weird sun 
dance of the Sioux Indians on the Rosebud Agency. 
The dance took place as scheduled, fierce braves offer- 


MISSIONS TO THE INDIANS 


109 

ed themselves as sacrifices, and the squaws sang dur¬ 
ing the ordeal; but the leaven had begun to work, 
through the good Bishop’s efforts among the Brules, 
and both the Church and government combined to 
bring such pressure upon the Sioux that this dance 
never occurred again. With wonderful aptitude, the 
bishop turned this conclave into a convocation, a re¬ 
ligious gathering to take the place of a horrid rite and 
gruesome orgy. So today in the glowing summer, may 
be seen in South Dakota, the annual convocation of 
God’s Church, with an Indian crier summoning the 
communicants to worship under the leafy bower of 
poles and foliage, instead of the circular tepee and the 
sun dance pole of yore. Now some 3,000 to 4,000 In- 
tians gather, taking days to come, marching in great 
lines of men and women across the plains. Around 
the park.ular churcn chosen in an agency tor convo¬ 
cation, hundreds of tents will be set in a circle and In¬ 
dians will remain for half a week or more attending 
divine services. The native Indian clergy, in full robed 
marching order will crowd the church or hold open air 
service on the prairie. No Indian ever stays away; 
women and children come as well.* 

QUESTIONS ON CHAPTER IV, PART I 

1. Who were the first Missionaries in the Middle West? 

2. Who were the first Protestant Missionaries in the Mid¬ 
dle West? 

3. Who were the first Church Missionaries in the Middle 
West? 

4. What Mission was first opened? and for what tribe? 

5. What was first translated into the Chippewa tongue? 

6. Who was first Bishop of Minnesota, and who was his 
great Indian Assistant? 

7. Who was the first Bisnop to the Indians? 

8. How many came to Bishop Hare’s first Convocation? 
To the fast one? 


•Missionary Leaflet, C. M. P. C. Series VI, No. 9. Rev. W. W. Smith. 



CHAPTER IV 
Part II 

THE PRESENT WORK OF THE CHURCH 
AMONG THE INDIANS. 

According to a recent statement given out by the 
Commissioner of Indian Affairs, there are in the Unit¬ 
ed States 300,545 Indians, exclusive of Alaska, scat¬ 
tered over twenty-seven states of the Union. In only 
twelve of these states, which include fifteen dioceses 
and missionary districts, is the Church extending her 
ministry, requiring the active services of twenty-three 
white and twenty-five Indian clergymen, nine laymen, 
forty-four women and nearly one hundred catechists 
and other helpers, including Alaska. Amount appro¬ 
priated by the Board of Missions for work among the 
Indians, $62,468.23. 

While the discouragements are not few, and the 
work difficult and the progress slow, yet the results 
already accomplished emphasize the need of the work 
and give the greatest cause for encouragement. 

When we contrast the former state of the Indian as 
we see him worshipping, for instance, in his own beau¬ 
tiful church building at the Green Bay Agency in Wis¬ 
consin, where 500 of them kneel at the Church’s altar 
to receive the Bread of Life, or as we see on the Da¬ 
kota plains a land owner, tilling his own farm and liv¬ 
ing in all the comforts and conveniences common to 
his white neighbor, or as we see him ministering to the 
spiritual needs of his own people, surely we may say, 
with all confidence and assurance, the Indian is worth 
saving, and has a right to all that the Church can give 


MISSIONS TO THE INDIANS III 

him in the way of temporal and spiritual advance¬ 
ment.* 

In the State of Wisconsin, Diocese of Fond du Lac, 
is the Oneida Mission at Green Bay Agency, already 
fully described. 

The Minnesota Mission, Rt. Rev. S. C. Edsall. 
Bishop. 

St. Cornelia’s Church, Birch Coulee, Communi¬ 
cants, 75. 

Church of the Messiah, Prairie Island, Communi¬ 
cants, 42. 

The Rev. Henry Whipple St. Clair, who is the first 
Sioux Indian ever ordained to the ministry, is in 
charge of the Indian Mission at Birch Coulee. Mrs. 
Goodthunder, the wife of the old senior warden, who 
years ago gave the very land on which the mission 
church was built and now stands, is still alive, and a 
faithful communicant of the Church. This mission is 
noted the world over for its lace work. Some of its 
very first production went to Queen Victoria, and was 
highly prized by her. Another piece was designed by 
Mrs. St. Clair and made for Queen Alexandra. Ca¬ 
noes, tepees, birds and squaws with tiny papooses on 
their backs are all seen in the pattern. The actual 
weaving of the lace was done by Good Iron, one of 
the mission girls. 

The weak spot in our Indian work is the small 
amount (ranging from $85 to $150 per year), which 
we can get our Indians to pay toward the support of 
their local minister. They give far more than that to 
foreign and other missions, for which their enthusi¬ 
asm knows no bounds. I should add that the Indians 
are very poor, and are probably giving all that they 
can. 


♦Report of the Board of Missions. 1910. 



112 HANDBOOK OF THE CHURCHES 

On Prairie Island, not far from Red Wing, we have 
a little chapel for some Sioux Indians, with a well-or¬ 
ganized work among them. Here are 42 communi¬ 
cants. A chapel was built out of the material in a va¬ 
cant church at Point Doublas. Services were held in 
this chapel by Indian lay-readers every Sunday, while 
the Rev. A. E. Knickerbacker, now rector at Red 
Wing, pays a monthly visit for celebrating the Holy 
Communion, besides responding to other calls for fu¬ 
nerals, etc. The Indian work at Prairie Island does 
not cost the General Board anything, but it is well 
worth while. It may be interesting to note that an 
English-speaking congregation of farmers, who previ¬ 
ously had no church privileges, has been built up in 
connection with our Indian chapel. At the last visita¬ 
tion the chapel was packed with people, half red and 
half white. There was first a service in the Sioux 
tongue, when a class of Indians was confirmed, and 
then a service for the white people, at which another 
class was confirmed. The offering from these people 
on this sandy island was $18.96. 

No more promising results are to be seen in any 
field, than are to the credit of this Minnesota work, so 
well inaugurated by Bishop Whipple. 

Duluth Mission 

Nearly 10,000 Ojibways and Chippewas are estab¬ 
lished on reservations in the missionary district of 
Duluth. For many years the Church has carried on 
missionary work among them. 

The Indian missions were under the charge of 
Bishop M. N. Gilbert, coadjutor to Bishop Whipple, 
from 1886 to 1897, when Bishop Morrison became 
first bishop of Duluth. 

The names given to these missions by Dr. Breck still 
remain, and we are glad to read again in these more 


MISSIONS TO THE INDIANS II3 

peaceful days of the Gull Lake Settlement, the Breck 
Memorial Church at Pine Point, the Church of St. 
Columba, the Church of St. John-in-the-Wilderness at 
Red Lake Agency, Church of the Epiphany, Wild Rice 
River, Samuel Memorial Church, Twin Lakes, the 
Church of the Good Shepherd at Leech Lake, and 
many others, all, with the exception of the Church of 
St. Columba at White Earth, served by a native min¬ 
istry. 

An edition of the Prayer Book and a hymnal in Ojib- 
way is being printed. The Bible and Prayer Book 
Society has assumed one-half the cost of publication. 
There are in the Indian missions 478 communicants 
and about 1,200 baptized persons. 

Bemidji, Minn., March 4, 1912. 

My Dear Robbins : 

I fear 1 may be too late in answering your letter of Febru¬ 
ary 14th. Have been on the reservations with the Bishop, 
and away from my mail. To answer your questions: 

1. All the Indians in the Diocese of Duluth are Ojibways 
—about 10,000 in number, scattered over several reservations, 
widely separated, and including an area of about 6,000 square 
miles. 

2. Our work among the Indians was begun sixty years 
ago by Dr. James Lloyd Breck (Oct., 1852). He went to 
Faribault in 1856. In 1859, Bishop Whipple took up the work, 
at first near Brainerd, and following the Indians when the 
White Earth Reservation was established,.and the Indians 
moved thereon in 1868. 

The chapel and school-house were placed side by side. 

Arch-deacon Gilfillan came to the work in 1872 and con¬ 
tinued in charge for 26 years. His first work was to learn 
the language, prepare a Service Book, and train several 
young natives for the ministry. The first of these native 
ministers was ordained in 1877—Rev. Fred. W. Smith, who 
is still in charge of our work on the Red Lake Reservation. 
He went to Red Lake in 1877. 


114 HANDBOOK OF THE CHURCHES 

In 1878, Rev. Chas. T. Wright was ordained, and sent to 
Beaulien on the White Earth Reservation. A year later, he 
was sent to open up a new work an the Leech Lake Reserva¬ 
tion. He is still actively at work. In 1879, Rev. George 
Smith was ordained. He served on the Cass Lake and Leech 
Lake Reservations, and is now serving one of our missions 
on the White Earth Reservation. 

Two of our men have died in the service, and two others 
have retired because of incapacity. Only one has been de¬ 
posed. 

We now have twelve organized missions, and five other 
preaching stations. We have five priests, one deacon, one 
catechist, and two women workers, actively engaged, under 
the supervision of the Archdeacon. 

The Church made rapid progress so long as we had the 
schools. Since they were turned over to the Government, our 
work has been much harder. The Romanists were much 
jviser. They did not scatter their missions, but they retained 
jheir schools. With only four established missions, they 
have a stronger grasp upon the Indians than we have. The 
approach of civilization (?) has worked great hardship to 
the Indians. They are deprived of their old-time means of 
livelihood—hunting, fishing, sugar-making, rice-gathering, 
berry-picking, etc., etc. They have been given lands which 
they had neither the knowledge nor inclination to work. Many 
of them have sold their lands, and white men have sold them 
worthless trinkets for their money. I know of one little 
shack where they have five phonographs. More than half 
the Indians are paupers, and diseased. The Government, as 
the protector of the Indian, has been a rank failure. 

Archdeacon Gilfillan was succeeded by Archdeacon Ap¬ 
pleby, and I came to the work in 1906. 

Very sincerely yours, 

Herman F. Parshall, (Archdeacon), 
Cass Lake, Minn. 




TIPI WAKAN, ST. GABRIEL’S, RED HAIL, N. D. 












MISSIONS TO THE INDIANS 115 

North Dakota Mission. Rt. Rev. Cameron Mann, D.D., Bishop 

In North Dakota, our Church has mission work at 
the great reservations at Cannon Ball, Fort Berth old, 
Fort Totten, Red Hail and Fort Yates. There are 8,- 
ooo Indians in that state, including the Chippewas, 
Sioux, Santees and Blackfeet. We have some forty 
acres of land at Red Hail, some thirty feet above the 
Cannon Ball River. Old Wasulatusa, or Red Hail him¬ 
self, so named in Indian dialect because he was “born 
while the stars were falling,” in the meteoric showers 
of the early thirties has for his home a tepee in sum¬ 
mer and a white man’s house in winter. He delights to 
show the church, and is gracious dignity itself. Tipi 
Wakan, or St. Gabriel’s, Red Hail, is the product of 
Dr. Beede, who was both architect and largely artisan 
as well. It is cement, 22x44 feet. 

It cost more than $1,000 in all and so scarce was 
money and so costly the materials, that Dr. Beede 
built most of it alone, with but scanty native help. 
Every effort put forth by these people counts well. 
Most of the Dakotas have ceased to be blanket In¬ 
dians. Excellent work is being done at Red Hail and 
it deserves the support of the Church. 

Cannon Bal) 

Dr. Beede is the missionary at Cannon Ball, who 
visits the Red Hail mission. St. John’s Church, Can¬ 
non Ball, is a more pretentious building than St. Ga~ 
briel’s, Red Hail, but it is severely plain, and its walls 
are braced to withstand the fierce winds that sweep 
across the wide Cannon Ball Valley. A parish house 
built next to the church serves also as a break against 
the winds. This special reservation comprises that 
part of Morton county lying south of the Cannon Ball 
River. There is much good land in this district which 
should be turned to good account, when these old 


1 16 HANDBOOK OF THE CHURCHES 

Sioux chiefs take to agriculture. Many of the chiefs 
who were heroes and braves in days of war still live 
and lead. There are some forty townships on this 
reservation, and nearly 3,000 Indians about equally di¬ 
vided between our own faith and Romanism and Con 
gregationalism. 

Fort Berthold 

Here there are nine communicants, but no church 
building as yet. Yellow Bear, a Christian Indian, 
lives here in a sod-*covered hut on the plains, typical of 
the transition process from tent to the regulation 
house. 

Fort Totten 

Seventy communicants are reported as belonging to 
the parish of St. Mark’s, Fort Totten, but the Indians 
here do not show the same spirit and life in the church 
as they do elsewhere. On the Standing Rock agency 
there are at Fort Yates twenty-nine communicants. 
The most notable and gratifying thing in this depart¬ 
ment is the successful holding of two convocations— 
one, October, 1909, at Cannon Ball, and one, July, 
1910, at Red Hail. Each was attended by hundreds of 
Indians; each was entirely paid for by the Indians at 
a cost of about $500; at each there were almost con¬ 
tinuous services for three days; and the spirit and in¬ 
terest were delightful. 

QUESTIONS ON CHAPTER IV, PART II 

1. How many Indians in the United States, exclusive of 
Alaska ? 

2. In how many States are they? 

3. In how many dioceses and missionary districts is the 
Church working for the Indians? 



HOME OF MARTIN SEEWALKER. 



HOME OF YELLOW BEAR, FT. BERTHOLD. 


11—C. M, 






















MISSIONS TO THE INDIANS 117 

4. How many white and how many Indian clergy minis¬ 
ter to them? 

5. How much money is given for the work? 

6. In what State is the largest number of Indians, and 
how many in that State? 

7. How many mission stations in Minnesota? In Duluth? 
Give their names. 


CHAPTER IV 
Part III 


History of the Sioux Missions 

The mission of the Church to the Dakotas, or Sioux 
Indians (for they are the same), began with the bap¬ 
tism of an Indian chief, Manteo, at Roanoke, N. C., 
August 13, 1587, by a priest of the English Church. 
Pocahontas was a Sioux, and never since that time 
has the Church ceased her labors for their uplift. 
Time permits not to tell of the wonderful and heroic 
ministrations of the following decades. From Count 
Zinzendorf in the wilds of Pennsylvania, and among 
the Five Nations of New York, to Bishop Hobart in 
the Mohawk Valley mid the Oneidas, on through 
James Lloyd Breck and his companions of the Asso¬ 
ciate 'Mission at Nashotah, Bishop Whipple with the 
Chippewas and the Santees, and Bishop Hare among 
the Dakotas, the line of faithful preachers has never 
been broken. 

By degrees, from 1800 on, at various times, and 
from varying causes (the chief of which was always 
the rapacity of the white man), the Santees of the 
Dakotas moved westward, till they filled the Missouri 
River district, some being at one time in the Black 
Hills district, until driven out by the Cheyenne and 
Kiowas; some being situated along Crow Creek, and 
others further south, along the Niobrara River. 

Mr. Welsh’s Labors 

In 1869, Mr. Wm. Welsh, of Philadelphia, became 
interested in the Santees, and for many years there¬ 
after, in person, by pen and word, as a member of 


MISSIONS TO THE INDIANS 119 

the Board of Missions and the head of the Indian 
Rights Association, he plead at Washington and 
throughout the entire Republic, for the rights of the 
red man, and against the injustice of the whites. From 
the Santees, his labors spread to the Yanktons, 33 
miles up the river, a branch of the Dakotas, and in 
1871 he sent a missionary (Rev. J. O. Dorsey) to the 
Ponkas, a tribe at the junction of the Missouri and 
Niobrara. This hero of the Cross reduced the diffi¬ 
cult Ponka language -to writing, and later on, commis¬ 
sioned by the Smithsonian Institute, he did monumen¬ 
tal work with dialects of the Sioux. These included 
the tribes of the Omaha and the Pawnee. So success¬ 
ful was our mission, that by the close of 1872 we had 
among the Cheyennes, Santees and Yanktons six white 
clergy, three Indian and twelve Indian catechists, with 
no less than eight church buildings. Now a new era 
opened. 

Division of the Field in South Dakota 

For many years the whole district has been divided, 
for purposes of readier administration, into three 
deaneries. The Eastern Deanery includes practically 
all the state east of the Missouri River; the Black 
Hills Deanery lies in the extreme western part of the 
state; the Niobrara Deanery (with the exception of 
Sisseton and Santee) lies in between the Eastern and 
the Black Hills Deaneries. Generally speaking, the 
Eastern and Black Hills Deaneries have included all 
the work among the white people; the Niobrara Dean¬ 
ery has included all the work among the In¬ 
dian people. But since the report of the 
Bishop of South Dakota to the General Con¬ 
vention of 1907 was made, the map of South Da¬ 
kota has been wonderfully rearranged. A line of 
railway crosses the Missouri River at Mobridge, in 


120 HANDBOOK OF THE CHURCHES 

the north-central portion of the state, and carries pas¬ 
sengers through the Standing Rock Indian Reserva¬ 
tion from Chicago to Puget Sound. A branch of this 
line crawls well across the Cheyenne River Reserva¬ 
tion to the south of Standing Rock. Another line comes 
up from Nebraska and penetrates the great Rosebud 
Indian Reservation from the south. Another line 
crosses the Missouri River at Chamberlain, in the 
south-central portion of the state, and narrowly 
dodges the northern boundary of the Pine Ridge Re¬ 
servation, as it skirts the Bad Lands, and finds its 
western terminus almost where South Dakota joins 
Wyoming. Still another line crosses the Missouri at 
Pierre, the capital, the geographical center of the 
state, and stops in the gold fields of the Black Hills. 
The significance of this railroading business is that an 
entire one-half portion of South Dakota, heretofore 
accessible only in saddle or on buckboard, has, within 
three years, been laid wide open. Congress has, with¬ 
in three years, opened for settlement by white people, 
2,000,000 acres of land formerly occupied solely by 
Indians and embraced in the Cheyenne River, Standing 
Rock and Rosebud Indian Reservations. It is an area 
temptingly rich in agricultural possibilities. It is prac¬ 
tically free to the homesteader. Free government 
lands are getting scarce. The consequence is that thou¬ 
sands of settlers are swarming into this newly opened 
land. 

As this book on the Indians is published in loving 
memory of Bishop Hare, it is but right that it should 
record the names of those who came earliest to join 
the bishop in his daring endeavor, and let those who 
read it note how splendidly the record shines. The 
Rev. Hackaliah Burt (white) was ordained deacon in 
1872 and was canonically resident here when Bishop 
Hare was consecrated. He is the presbyter-in-charge 


MISSIONS TO THE INDIANS 121 

of the Crow Creek Mission. The Rev. Luke Charles 
Walker (Dakota) was ordained deacon in 1873 and 
was canonically resident here when Bishop Hare was 
consecrated. He is presbyter-in-charge of the Lower 
Brule Mission. The Rev. John Robinson (white) 
was a teacher here when Bishop Hare came out. He 
was ordained deacon in 1876 and is the presbyter-in¬ 
charge of the Sisseton Mission. The Rev. Edward 
Ashley (white) began church work here as a teacher 
in 1874, and was ordained deacon in 1877, is presby¬ 
ter-in-charge of the Cheyenne River Mission. The 
Rev. Amos Ross (Dakota) was ordained deacon in 
1878, is presbyter-in-charge of Pine Ridge Mission 
(Corn Creek District). The Rev. Philip Joseph De- 
loria (Dakota) was ordained deacon in 1883, is pres- 
byter-in'charge of Standing Rock Mission. The Rev. 
Aaron Baker Clark (white) was received on letter 
dimissory from Western New York in 1889, is presby¬ 
ter-in-charge of Rosebud Mission. These are the men 
still on the clergy staff of South Dakota, who, in the 
earlier days of the mission, attached themselves to 
Bishop Hare to help him work out his vision. It was 
such a general, and such captains, with others like 
them who are gone, who, in the land of the Dakotas, 
settled the roving Sioux Indians in families, made 
countless numbers of them earnest and devoted and 
consistent followers and teachers of the gentle Jesus, 
and builded out of almost hopeless material, a spirit¬ 
ual house able to resist storms. The superintending 
presbyters of the other three divisions of the Indian 
field are: The Rev. William Holmes (Dakota), since 
1902 in charge of Santee Mission; the Rev. John 
Flockhart (white), since 1902 in charge of Yankton 
Mission; the Rev. Neville Joyner (white), since 1908 
in charge of Pine Ridge (Agency District). 


122 HANDBOOK OF THE CHURCH’S 

Indian Boarding-schools 

When, in 1873, Bishop Hare came out to this west¬ 
ern land as the missionary bishop of Niobrara, he 
found 6,000 Indian children running wild, like jack- 
rabbits on the plains. It was before the government 
began to make provision for the education of the In¬ 
dian. Bishop Hare immediately appealed to the 
Church for financial help, and boarding-schools were 
built, whose names are household words in the homes 
of the devoted and generous churchfolk of our land— 
St. Mary’s and St. Elizabeth’s. 

St. Mary’s is for girls only. It is situated on the 
great Rosebud Reservation, thirty-five miles from the 
nearest railway point, called Valentine, in Nebraska. 
Last year the enrollment at St. Mary’s was seventy- 
five. The average attendance was seventy. One girl 
enrolled was seventeen; two were sixteen; the others 
were aged from five to fifteen. The principal of St. 
Mary’s, Mr. L. K. Travis, and his good wife are just 
completing their ninth year of efficient service at that 
splendid lighthouse out on the billowy South Dakota 
prairie. There are seven assistants to the principal at 
St. Mary’s, two of whom are also pupils of the school. 
The following extract from a letter of Mr. Travis 
may be of interest: 

“The School keeps five or six horses, four cows, 
which furnish milk for the school and sufficient cream 
and butter for cooking and family use; hens enough 
to supply eggs during nearly all the year, and about 
twenty hogs. A kitchen garden is cultivated, which 
yields an abundance of vegetables during the season. 
Several hundred bushels of potatoes are grown, which 
abundantly supply the school the entire school year. 
In the last two years considerable new ground has 
been broken, so that the general farming land for the 


S. ELIZABETH’S SCHOOL 



A CORNER OF A DORMITORY. 



BOYS PICKING CUCUMBERS, S. D. 
























































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. 

































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MISSIONS TO THE INDIANS 


123 


growing of oats, corn, millet, etc., now includes about 
fifty acres. We cut and store for winter use fifty or 
sixty tons of tame hay. As we have no boys at St. 
Mary’s these outside operations depend upon the la¬ 
bor of a regular farmer with the assistance of the prin¬ 
cipal and a small amount of outside help required at 
harvest time.” St. Mary’s School is in the south part 
of South Dakota, about twenty-five miles from the 
Nebraska line. It is for Indian girls only. 

St. Elizabeth’s School is away up in the northern 
end of the state, on the Standing Rock Reserve, about 
twenty-five miles from the North Dakota line. It is 
for Indian boys and girls. Last year there was an 
enrollment of twenty-five boys and thirty-seven girls; 
a total of sixty-two, with an average of 55.8. Two 
boys at St. Elizabeth’s were seventeen years of age. 
The youngest lad was eight. The oldest girl at St. 
Elizabeth’s was seventeen and the youngest six. The 
principal of St. Elizabeth’s, Mr. J. L. Ricker, has en¬ 
tered upon his fourth year of efficient service. In ad¬ 
dition to his good wife, he has a staff of five assist¬ 
ants. In a recent letter Mr. Ricker says: “Our chil¬ 
dren have all returned to school well and happy, and 
everything is running as smoothly as it is possible to 
run. Everybody is working hard, for at this time of 
the year there is so much to be done in a school of this 
kind.* 

The boys have many busy hours each day; farming, 
gardening, splitting and fetching wood and hauling 
water. The girls (both at St. Elizabeth’s and at St. 
Mary’s) learn bread-making, cooking, laundering, 
general housework, sewing, mending, dressmaking and 
fancy work. In both schools faithful and painstaking 
class-room work is done under the patient and gentle 


♦We regret that Mr. and Mrs. Ricker have recently resigned. 



124 HANDBOOK OF THE CHURCHES 

guidance of the kindly teachers. Reading, writing, 
arithmetic and geography are taught. There are hymn¬ 
singing and Bible lessons and catechism drill. There 
is bright and happy worship, morning and evening, in 
the school chapels. And on Sundays the children and 
their teachers meet with the congregations, which as¬ 
semble regularly in the nearby church. Well-dressed, 
bright-faced, clean-bodied, happy-hearted children are 
they all; learning lessons and forming habits which 
will make them useful citizens of the state; and learn¬ 
ing also those things which a Christian ought to know 
and believe to his soul's health. 

To help in the support of these Indian boarding- 
schools, Bishop Hare instituted the system of scholar¬ 
ships which has been in use for many years. He esti¬ 
mated that the annual payment of $60 would cover the 
expenses of a pupil in the schools. Parishes, Sunday- 
schools, branches of the Auxiliary and of the Juniors, 
and individuals here and there, have generously taken 
many scholarships and carried them on from year to 
year.* 

Niobrara Deanery 

All church work among the Indians in South Da¬ 
kota is in what is called the Deanery of Niobrara and 
the Special Missions in the Agencies will be named in 
order. The Indians inhabiting this region all belong 
to the great Sioux linguistic family in its many sub¬ 
divisions. The names most familiar are the Yank- 
tons, Blackfeet, Cheyennes, Hunkpapas, Two Kettles, 
Handan, Yanktonais, Sisseton, Wappeton, etc.f 

Standing Rock Mission 

This Standing Rock Reservation is partly in North 
Dakota, where we have a mission at Fort Yates. The 


•Bishop Johnson’s Report to 'the BoarU of Missions, 1910. 
•(■Handbook of American Indians. Vol. II. p. 577 . 



MISSIONS TO THE INDIANS 


125 


much larger part of the reservation is in South Da¬ 
kota, where we have four chapels with 350 communi¬ 
cants. The largest parish in this mission is St. Eliza¬ 
beth’s, where there are 192 communicants. The work 
is in charge of the Rev. P. J. Deloria, the Rev. Her¬ 
bert Welsh and Indian catechists. 

Cheyenne River Mission 

Adjoining Standing Rock is the Cheyenne River 
Agency, and here there are fourteen of our mission 
chapels, and also St. Stephen’s at Virgin Creek, where 
there are 288 communicants; the largest number, 106, 
is at St. Andrew’s Chapel. The work in the Cheyenne 
River Mission is under the care of the Rev. Edward 
Ashley, the Rev. John Wahoyapi, the Rev. Eugene 
Standing Bull and Indian catechists. 

Lower Brule Mission 

Next in order geographically towards the south is 
the Lower Brule Reservation, where the Rev. Luke C. 
Walker, native, is in charge of several chapels and 321 
communicants, assisted by Indian catechists. The 
largest parish here is the Chapel of the Holy Com¬ 
forter with 101 communicants. About 500 Indians are 
in this region now, and the results among them are 
most satisfactory. 

Yanktonnais Mission 

On the southeastern part of the Lower Brule Re¬ 
servation is the Crow Creek Agency, where the Rev. 
H. C. Burt founded the mission which has five chapels 
and 185 communicants. Mr. Burt is assisted by the 
Rev. David Tatiyopa and Indian catechists. 

Pine Ridge Mission 

South of the Lower Brule Reservation are the Pine 
Ridge and Rosebud Reservations adjoining, with over 


126 HANDBOOK OF THE CHURCHES 

one and a half million acres in each. The Pine Ridge 
Agency serves almost 7,000 Ogalala Indians, one of 
the fiercest tribes of all. Here are seen some of the 
best and highest results of our missions. It is, out¬ 
side of Indian Territory, the second largest reserva¬ 
tion in the entire United States. The Ogalala Sioux 
form the largest tribe of Sioux Indians now extant. 
The reservation is divided into six districts, Wak- 
pamni, with 900; White Clay, with 1,000; Wounded 
Knee, with 1,300; Porcupine, with 1,000; Medicine 
Root, with 1,100, and Pass Creek, with 1,400. It was 
by the savage ancestors of these present Sioux, that 
General Custer and his heroic band met their tragic 
fate in 1876. There are three missions at work in the 
reservation at Pine Ridge, the Roman, the Presby¬ 
terian and our own. The Rev. Neville Joyner is here 
priest in charge, with the Rev. Joseph Marshall, the 
Rev. Isaac H. Tuttle and Indian catechists assisting. 
We have here twenty chapels and 617 communicants. 
In the Crow Creek District of Pine Ridge are six 
chapels with 246 communicants, the Rev. Charles M. 
Jones, the Rev. Amos Ross, with Indian catechists as 
missionaries. 

Rosebud or Upper Brule Mission 

The Rosebud Agency represents some 5,000 mem¬ 
bers of the Upper Brule, Lower Brule, Two Kettle, 
Northern Waglukhe and Wazheza Indians, all 
branches of the Sioux. The Brule predominate and 
the mission is usually called by their name. The In¬ 
dians in this agency had been among the wildest of the 
entire state. Now we have twenty chapels among 
them, and many priests and catechists. The Rev. 
Aaron B. Clark is priest in charge, assisted by the 
Rev. Dallas Shaw, the Rev. Baptiste P. Lambert and 
Indian catechists. 


MISSIONS TO TIIE INDIANS 


127 


Sisseton Mission 

On the Lake Traverse Reservation in the north¬ 
eastern part of South Dakota are the Sisseton and 
Wahpeton Sioux. The Sisseton Indians are a branch 
of the Santees. The Sissetons appealed for mission¬ 
ary aid very early in Bishop Hare’s ministry, and more 
than once sent a ten-days’ deputation to press their 
claim. It was not, however, until 1881 that a mission¬ 
ary was sent among them. We have now four chapels 
and 212 communicants. The Rev. John Robinson has 
long been in charge of this work and is assisted by the 
Rev. Victor Renville and Indian catechists. 

The Santee Mission 

In the southern part of South Dakota and the north¬ 
ern part of Nebraska is the Niobrara Reservation for 
the Santee Sioux. In the portion lying in South Da¬ 
kota we have the chapels of Our Most Merciful Savi¬ 
our, 152 communicants; Our Most Blessed Redeemer, 
100 communicants; and the Chapel of the Holy Faith, 
with 105 communicants. In charge of this work are 
the Rev. William Holmes, the Rev. William Saul and 
Indian catechists. A little farther north is St Mary’s 
Church, Flandreau. This church, St. Mary’s, Flan- 
dreau, takes the place of the little log chapel, chinked 
with mud where the ministry to the Santees began. 
When the Santee Indians had been removed by the 
government, a body of them gave up their tribal rights 
and took up land on the Great Sioux River. In 1873, 
they sent a delegation south to appeal to Bishop Hare 
for a church. He tried to go to them, but was turned 
back by a blizzard. The next year they sent another 
delegation, sixty-four strong, to the convocation, to 
say that they had built for themselves a log chapel 
and had been in constant prayer for a minister. They 
had read the public prayers from the Prayer Book 


128 HANDBOOK OF THE CHURCHES 

themselves. The first gift towards the present church 
was a horse, given by an Indian woman, and six acres 
of land presented by two men. We have other church 
buildings in the Santee work at Bazille Creek, Wa- 
bashaw Village, the Ponka Agency and other sites. 

Yankton Mission 

The Yankton Mission proper began in 1869, as a 
natural outgrowth from that of the Santees. There 
was probably some intercourse between the two tribes, 
while the Santees were still in Minnesota and the 
Yankton Sioux roamed over the vast territory of Da¬ 
kota, Iowa and Nebraska. In 1865 the Santees broke 
loose, but after being conquered, the remnant, who did 
not escape to Canada, were removed to Dakota. Here 
they were only about 100 miles from the Yankton Re¬ 
serve. They lived on the regular route that the Yank- 
tons take to visit their Teton relatives. As a natural 
result, the two tribes became intimate. Still later, the 
Santees were placed within a day’s journey of the 
Yanktons, and the Gospel of the Church, as a matter 
of course, spread to them. There were three parties 
at that time among the Yankton Sioux. One wished 
our Church’s ministrations; another those of the Ro¬ 
man Church, and a third desired to remain heathen. 
By 1869 they practically united under our Church, and 
our mission buildings were begun. 

The Church of the Holy Fellowship 

The Church of the Holy Fellowship was erected, 
and for many years it was the Cathedral of Niobrara, 
and Bishop Hare’s headquarters. It numbered 224 
communicants. What that sacred building has wrought 
for God’s work few can adequately tell or even per¬ 
haps* comprehend. The Rev. J. W. Cook, himself a 
half-blood, headed the work, and became the centre of 


MISSIONS TO THE INDIANS I29 

aggressive toil for God. In 1883, when the bishop’s 
field was enlarged and altered, the church was aban¬ 
doned as a cathedral, and became merely the chapel 
of the Yankton Agency. The Chapel of the Holy 
Name was soon erected on Coteau Creek and later 
on, the Chapel of St. Philip the Deacon, at White 
Swan, and both now have many Indian communicants. 

The priest now in charge of the old Cathedral 
Church of the Holy Fellowship is the Rev. John 
Flockhart, a saintly and devoted missionary, assisted 
by the Rev. Joseph St. John Good-Teacher and Indian 
catechists. 

Save for the characteristic physiognomy, you could 
scarcely note that the native catechists and their fam¬ 
ilies were of native stock. They are fine types of the 
civilized and Christian Indians. 

There are about 25,000 Indians in South Dakota, of 
which more than 10,000 are baptized members of our 
historic church, and over 4,000 are communicants. 
These Indians contribute about $10,000 a year for mis¬ 
sionary work and their own church activities. There 
are some twenty clergy and about seventy-five native 
catechists, besides the white clergy laboring in the mis¬ 
sions. A large number of girls and boys are under 
training in our schools. And all this great work is the 
fruit of Bishop Hare’s glorious labors for his Mas¬ 
ter and the Church. 

QUESTIONS ON CHAPTER IV, PART III 

1. Who was the first Dakota baptized? When, and where? 

2. What did Rev. J. O. Dorsey contribute to the work? 

3. Give an idea of the mission stations in the Niobrara 
Deanery. How many boarding schools? Why were two 
abandoned? 

4. How many Chapels and Communicants in the Pine 
Ridge Mission? In the Yanktonnais? In the Cheyenne River 


13—C, M. 


130 


HANDBOOK OF THE CHURCHES 


Mission? In the Rosebud Agency? The Santee Mission? 
What was the first gift given for the church in the Santee 
Mission? How many chapels and communicants in the Yank¬ 
ton Mission? 

5. How many baptized members of our Church among the 
25,000 Indians in South Dakota? How many communicants, 
and how much do they give a year for Church work? 



CHAPTER IV 
Part IV 


Nebraska 

In Nebraska 14,772 acres of land are allotted by 
the government for Indian reservations, and here are 
the Santees, Omahas, Poncas, Ogalalas and Winne- 
bagoes, all belonging to the great Sioux linguistic fam¬ 
ily, and numbering about 3,685. Church missions 
among these tribes began when the missionary juris¬ 
diction of Niobrara was established under Bishop 
Hare. Since the changes in 1883, when the boundary 
lines of the states became the boundaries of Episcopal 
supervision, the missions along the Niobrara were 
partly in South Dakota and mostly in Nebraska, but 
were all placed under the pastoral care of the bishop 
of South Dakota. The Diocese of Nebraska carries 
on at its own expense, and without financial aid from 
the Board of Missions, an interesting work amongst 
the 350 Indian children of the Government Indian 
Industrial School at Genoa. Here we have a beauti¬ 
ful church, facing the main entrance to the grounds of 
the School, and regular services are held in it for the 
150 baptized and confirmed Indian children, who come 
from reservations in Nebraska, South Dakota, Wyom¬ 
ing and Minnesota. The church building was. erected 
in 1900 at an expense of $3,000, and the diocese con¬ 
tributes about $400 per year for its maintenance. 

Kansas 

In the State of Kansas there is a small reservation 
of 922 acres for the Indians, and here dwell a mix¬ 
ture of the Chippewas, Munsees (a tribe of the Dela- 


132 HANDBOOK OF THE CHURCHES 

wares), Kickapoos, Prairie Band of the Pottawatomies 
and the Sacs and Foxes of the Missouris, all part of 
the Algonquin linguistic family. A few of the Iowas, 
a part of the Sioux family, are also here. Methodists, 
Presbyterians, Baptists have labored among them, but 
not the Church, save in occasional ministrations. 

OKLAHOMA INDIAN MISSIONS 
Indians in Oklahoma 

By far the largest body of Indians, or people of 
Indian blood, in any one state is now in the State of 
Oklahoma, which, it will be remembered, is in limits, 
exactly the old Indian Territory. In the eastern part, 
now under Bishop Thurston’s care, are the Indians of 
the Five Civilized Tribes, namely: the Cherokees, of 
Algonquin stock, the Creeks, Choctaws, Chickasaws, 
and Seminoles, all of Muskogean stock, and the less 
civilized but very wealthy Osages, who are Sioux, 
whose land and invested funds make them a well en¬ 
dowed people. Of these Indians, about 100,000 in 
number, five-sevenths are part white. Of those two- 
thirds are more white than Indian, and many of them 
are the wealthiest, most intelligent citizens of the 
state. All Indians in Oklahoma are citizens of the 
state, and of the United States. The senior United 
States Senator of the state is of Cherokee Indian 
blood. In the central and western part of the old In¬ 
dian Territory, and in the extreme northeast corner, , 
are remnants or parts of many other tribes, for whom 
reservations were leased or bought, at various times, 
since 1865 by the Federal Government. These reser¬ 
vations have been repurchased from the Indians at 
intervals between 1889 and 1901; and a quarter sec¬ 
tion of the land being assigned to each individual In¬ 
dian, the rest of the land has been opened to white 
homestead settlement, or sold to white people by the 





CHEYENNE INDIAN VILLAGE IN OKLAHOMA. 




THE RT. REV. FRANCIS KEY BROOKE, D.D. 

Bishop of Oklahoma and Indian Territory. 





MISSIONS TO THE INDIANS 133 

Indians themselves. No Indians have been forced out 
of Oklahoma at any time. There are more people of 
Indian blood in the state now than there were when it 
was first opened to white settlement, and while there 
have been local and individual cases of unfair and 
dishonest treatment of the Indians by white individu¬ 
als, the Federal Government and the state as well have 
tried to deal fairly with the Indians and protect them. 
The measures for this purpose have sometimes been 
unwise, and there was for some time, between 1889 
and 1900 some pauperizing of the Indians in the west¬ 
ern part. In some cases a minority of some of the 
tribes was dissatisfied with the treaties that were made. 

Besides the Indians already named there are in 
Oklahoma of the Sioux family, the Quapains, Kaws, 
Poncas, Otoes, Missouris and Iowas; of the Iro¬ 
quois family, the Wyandottes, the Senecas, the Dela¬ 
wares ; of the Algonquin family, the Peorias, Ottawas, 
Cheyennes, Arapahoes, Pottawatomies, Shawnees, 
Sacs and Foxes; of the Athabascan family, the 
Apaches; of the Shoshonean, the Comanches; of the 
Caddoan family, originally in Louisiana, Texas, Ar¬ 
kansas and South Dakota, the Caddoes, Pawnees and 
Wichitas, and a few of the Tonkawan. 

There are no longer any reservation Indians in 
Oklahoma. All have their lands “in severalty.” 

Since the year 1840 much mission work has been 
done among the Oklahoma Indians with fairly suc¬ 
cessful results. The Roman Catholics were associat¬ 
ed chiefly with the Osages and a few others. The 
Presbyterians have had excellent schools among the 
civilized tribes, as well as among the Indians in the 
western part of the state. It should be remembered 
that of the civilized Indians a large number brought 
with them from the Southern States their various 
forms of denominational Christian faith. Among 


i34 handbook of the church j s 

them, especially after the Civil War, were a few scat¬ 
tered people of our Church, very few and isolated, 
and no sustained attempt was made, before 1893, by 
our Church to do anything for them. 

Our Indian Missions in Oklahoma 

From 1837 t0 1893 the Indian Territory and that 
part of it called Oklahoma (in 1889) was under the 
care of the missionary bishops of the Southwest, or 
the bishop of Arkansas. It was only possible for 
them to make occasional visits. The one exception was 
the establishment of the missions at Darlington and 
Anadarka Agencies in 1880 for the Cheyennes, Ara- 
pahoes and Kiowas. These missions owe their establish¬ 
ment to the loving zeal of Mrs. Mary D. Burnham, the 
first deaconess in the American Church, and her rec¬ 
tor the Rev. J. B. Wicks (now of Paris, N. Y.). 
Mrs. Burnham took to her home and educated five 
young men, who had been “bad Indians,” and were 
prisoners of war in Florida. Two of these, Rev. Da¬ 
vid Pendleton Oakerhater, Cheyenne, and Paul Zotom, 
Kiowa, were ordained deacons by Bishop Hunting- 
ton, and came out with Rev. Mr. Wicks, and estab¬ 
lished missions. The work prospered for a time, but 
Mr. Wicks’ health failed, no one was sent to take his 
place, and the work was practically untouched for 
seven years. In 1903 Bishop Brooke found the Kiowa 
work abandoned, but saw hopes of reviving the Chey¬ 
enne work. For some years Rev. D. A. Sanford and 
his family labored hard and faithfully, in the face of 
many difficulties arising from allotment, and the con¬ 
sequent scattering of the Indians, and some very mis¬ 
taken interference by the Indian Department. Rev. 
Mr. Oakerhater, the Cheyenne deacon, had remained 
faithful, through years of neglect, and now at the age 
of 67, is still our trusted and useful interpreter and 



INDIAN CHURCH AT ANADARKO, 1881 








MISSIONS TO THE INDIANS 


135 


missionary. At present, the mission is under the care 
of Rev. Sherman Coolidge, an Arapahoe priest, from 
Wyoming, and Miss Harriet M. Bedell, and is cen¬ 
tered at St. Luke’s Chapel and Day School on Young 
Whirlwind’s allotment, near Fay, Oklahoma. Here 
we have our homes for the missionaries, and the old 
Government Day School, and forty acres of land. 
There are some forty-five Indian children in the Day 
School, and there are between forty and fifty com* 
municants. We minister in all to about 150 Indians. 

At Chilocco, in a large government boarding school, 
we minister regularly to between forty and fifty com¬ 
municants and others of the five hundred Indians 
gathered there from nearly all parts of the country. 

Eastern Oklahoma 

The Missionary District of Eastern Oklahoma, un¬ 
der Bishop Thurston, consecrated in 1911, has no dis¬ 
tinct Indian work, but in nearly every parish and mis¬ 
sion there are people of Indian blood. These Indians 
are on precisely the same footing as the white people 
with whom they are so closely united. They have no 
interests, social, political, commercial, different from 
their neighbors, and are to be reached and helped by 
the same methods. 

Western Oklahoma 

In Western Oklahoma, our Indians are much nearer 
to barbarism. Our small mission is faithfully trying 
to teach them how to work, and how to make homes 
and to instill the duty of thrift and industry. This is 
an essential part of any mission work among them. 
We must help them to work out an economic as well 
as moral salvation. It is as true of them as of white 
people that those who cannot or will not work must 
perish physically and morally. There is abundant 


I36 HANDBOOK OF THE CHURCH'S 

proof that our Church can do its share of this work 
here. It is only a small share, because for fifty years 
the Indian Territory was left as a mission field to 
other Christian people. They have done much good 
work. Where we have spent cents, they have spent 
dollars by the hundred, and while there is yet work 
for us to do, the ground is largely occupied. But few 
words are necessary, finally, to mark the position of 
Oklahoma Indians. 

Briefly, it is this, about 120,000 Indians (or people 
of Indian blood), belonging to 30 different nations or 
tribes, with all practical tribal relations disintegrating, 
or disintegrated; citizens of a state which has gather¬ 
ed a white population of over 1,500,000 in twenty-one 
years, they are a “peculiar people” but rapidly being 
absorbed into the nation. 

QUESTIONS ON CHAPTER IV, PART IV 

1. What work for Indians is carried on in Nebraska? 

<2. Under whose charge are the Indian Missions in Ne¬ 
braska? What does the Diocese of Nebraska do for its 
Indian Missions? 

3. What Mission work has been done in Oklahoma? What 
proportion of Indians in the United States are in the State of 
Oklahoma ? 

4. When did the Church begin work for the Indians? What 
did Mrs. Burnham do for Indian Missions? 

5. What kind of field has Bishop Brooke and what does 
he most need? 


CHAPTER V 


ZITKANO DUZAHAN-SWIFT 
BIRD 

















































- 




















































CHAPTER V 


ZITKANO DUZAHAN—SWIFT BIRD 

(the RT. REV. WILLIAM HOBART HARE, D.D.) 

Of What Must a Missionary Be Made? 

“A man with ideal notions of coral islands and groves will 
not do for a missionary; a man who thinks he makes a 
sacrifice will not do; a but half-taught gentleman will not do.” 
— (Bishop Patterson.) 

“Men who seek for souls and not for place; men who will 
seek though they be not sought; men who hanker not to work 
before men’s eyes on church superstructure, if only they can 
lay beneath God’s eye the hidden but enduring foundation; 
men whose tone and manner, and preaching show that they 
themselves intimately know and adore that Friend and Sav¬ 
iour of men whom they proclaim.”—(Bishop Hare.) 

1838 

It was May 17, 1838, when there came to the home 
of the Rev. George Emlen Hare, rector of the Epis¬ 
copal Church in Princeton, New Jersey, a little son 
who was to be God’s chief human instrument in the 
transformation of a tribe of murderous savages into 
gentle, worshipful citizens of the Kingdom of Christ. 
William Hobart, they christened him, a name that was 
his by right as a grandson of the third bishop of New 
York, Williarp Henry Hobart. 

Many strongly lived lives blended in the making of 
the child. Keen lawyer, practical scientist, valiant 
bishop, learned scholar, austere Puritan, truthful 
Quaker, conservative Anglican, industrious pioneer, 
were numbered among his forebears; and many a 
steadfast, self-forgetting, brave, young-hearted, home- 


140 HANDBOOK OF THE CHURCHES 

loving woman had contributed something to the won¬ 
derfully rounded character of the future bishop. God 
sent the child into the midst of a happy, wholesome, 
fun-loving family of boys and girls, where were de _ 
veloped his readiness to adapt himself to circumstances, 
his quick perception and consideration for the feel¬ 
ings and wishes of others, his unobtrusive service of 
associates, his sane, devout faith, the qualities which 
made him so “beautiful in the little things of life.” 
One knowing the man reads back to a boy, frank, yet 
reserved; full of fun, yet serious; something of a tease, 
yet tender; with a high scorn of everything low or 
tricky, yet no Puritan. Early he formed a habit in 
which, as he himself wrote, he found great satisfac¬ 
tion and profit—the “lighting upon and cherishing 
forms of words, maxims, poems, etc., which seemed 
to him to express in terse and effective way the 
thoughts and feelings which ought to guide his life.” 
How he used them is well-illustrated by a tragic event 
in his childhood. When but a child, an older brother 
was cut down by a sudden accident, and it fell to the 
little boy to go for the doctor. As he ran terror- 
stricken through the streets and alleys, he strengthened 
himself by repeating the Twenty-third Psalm. Thus 
early he had found Him on whom his soul rested. 

It is interesting to know other of his stored treas¬ 
ures. One comes upon them jotted down in his diaries. 
On one page we find this: 

“In woe hold out— 

“In joy hold in.” 

On another page we find: 

“Bonar’s hymn beginning, ‘Make use of me, O God,’ has 
been the familiar cry of my heart, taken in connection with 
the text, ‘If a man purge himself, he shall be a vessel unto 
honor, sanctified and meet for his Master’s use and prepared 


MISSIONS TO THE INDIANS 


141 

unto every good work.’ In dark days, when it was often very 
hard, try as one might, to see the right thing and harder still 
to do it—and of such days I have known not a few—the 
refrain of my life was the hymn: 

‘O Thou to whose all-searching sight 
The darkness shineth as the light, 

especially, perhaps, the verse beginning, 

‘When rising floods my soul o’erflow, 

When sinks my heart in waves of woe/ 

I’d repeat and repeat this hymn to myself as I* stood at the 
altar, when a hymn was being sung which seemed to have no 
call to me, and I often repeated it as a heaven-blest soporific 
when I lay awake, tossing upon my bed at night.” 

1843 

When the little boy was five years old, the family 
removed to Philadelphia. From his tenth to his seven¬ 
teenth year we find him in the Episcopal Academy 
there, in the first rank of students. Of his early school 
life he used to tell the girls of All Saints School—how 
big and bewildering everything seemed, boys rushing 
here and there, himself so little and timid and strange; 
and how an older boy found him and said, “Come with 
me, little fellow. I’ll look after you.” As he told the 
story the beautiful face of the white-haired man would 
grow young again as he recalled that simple act of 
manly gentleness. 

1855 

In the fall of 1855 he entered the University of 
Pennsylvania. Again he put himself in the front rank, 
but trouble with his eyes and desire to spare his father 
expense, caused him to close his college course at the 
end of his Junior year. But he already knew what he 
must do with his life. The ministry was “in the fam- 
13—c. M. 


142 HANDBOOK OF THE CHURCHES 

ily,” SO to speak. Not only his father and his mother’s 
father, but ancestors for generations had been clergy¬ 
men of note. As happens so often in life, he was at 
first repelled by that which later claimed him. “Time 
was,” he used to say, “when I would rather have been 
left alone with a bear than with a clergyman!” A 
minister he now knew he must be. At the age of 
nineteen he became a student in the Philadelphia Di' 
vinity School and a teacher in St. Mark’s School. 
Hardly twenty-one when admitted to the diaconate, 
he became at twenty-three the rector of St. Paul’s 
Church, Chestnut Hill. On October 30th of the same 
year he married Mary Amory Howe, daughter of the 
Rev. M. A. DeWolfe Howe, afterwards bishop of 
Pennsylvania. 

1862 

A son came to complete the family circle; but the 
young mother began to fail. In the hope of finding 
strength for her, they went to the middle west, where 
Mr. Hare was for a time in temporary charge of St. 
Paul’s Church, St. Paul. Bishop Hare used some¬ 
times to tell of expeditions to hunt fresh milk in the 
little villages where they stopped and of improvising a 
cradle for the baby from a drawer of the bureau in 
their hotel rooms. After a few months he took his 
frail wife back to Philadelphia. They had been mar¬ 
ried only four brief years when the young mother 
slipped away. What the loss meant to Mr. Hare may 
be guessed from his own words to a friend many years 
later: “Thirty years ago today the light of my eyes 
was taken from me. She has been gone thirty years, 
but I think of her today* with the most adoring love, 
and she lives in me in a way that no one can know.” 

No one can know? Were not the fruits of that hid¬ 
den life manifested in his intense faith in the home, 
in his chivalrous respect for womanhood, in his mar- 


MISSIONS TO THE INDIANS 


143 


velous understanding of woman’s nature which made 
it possible for him generously to admit them as co¬ 
laborers, staunch friends and constant supporters of 
his work? 

1871-72 

In 1871 Mr. Hare was chosen secretary of the For¬ 
eign Committee of the Board of Missions. Into the 
new work he poured every power of mind and body. 
His sympathetic imagination, his ability to quickly 
analyze a situation, his habit of looking at things in 
sane perspective, made him invaluable. He roused the 
Church at home to a sense of her responsibilities and 
opportunities in foreign lands; he gave those at the 
front the strengthening assurance that their perplex¬ 
ities, their labors and their needs were not unheeded 
at home. So enthusiastic and successful was he that 
in October, 1871, the House of Bishops nominated him 
for the bishopric of Cape Palmas in Africa; but the 
House of Clerical and Lay Deputies felt that such a 
step would narrow, rather than enlarge, his usefulness, 
and would be a blow to the foreign work; so, after 
conference, the nomination was withdrawn. Evident¬ 
ly the House of Bishops was convinced that the young 
secretary was the sort of man to make the right kind 
of missionary bishop, for on All Saints’ Day, 1872, 
they again selected him, this time to head a mission to 
savage heathen encysted, so to speak, in the body of 
the nation, where their presence had long been an irri¬ 
tation and was becoming a running sore. Mr. Hare 
felt that he was accomplishing the task at which the 
Church had set him as Foreign Secretary. He was 
bound by affectionate sympathy to the members of 
the foreign staff. He had accepted the representa¬ 
tions of the House of Deputies in the matter of Cape 
Palmas as indicating where the great Head of the 
Church would have him permanently serve. His first 


144 HANDBOOK OF THE CHURCHES 

thought, therefore, was that duty would keep him 
where he was; but, as he faced the question, the call 
to the Indian work became imperative. The fact that 
they were a heathen people clearly connected them 
with his work as Foreign Secretary. The fact that 
they were a people whom the white men in America 
“had wronged more than they had wronged any other 
people on the face of the earth,” and that they were at 
his very door, made their claim seem to him more sa¬ 
cred than that of any other race. Moreover, he held 
that clergymen of this Church are men under author¬ 
ity who cannot safely disobey orders. The decision 
cost a bitter struggle, but when it was made he could 
say, “Never did I take up anything in my life more 
from the motion of my own soul.” 

It was while in quest of health for Mrs. Hare that 
the pathetic plight of the western Indians made its 
first strong appeal to Mr. Hare. On the streets of St. 
Paul, in the summer of 1863, they saw placards offer¬ 
ing $250.00 apiece for the heads of Sioux Indians, not 
excepting those who had taken no part in the mas¬ 
sacre of 1862, not even of those who had befriended 
the whites in that awful slaughter. From St. Paul he 
wrote to the children of his Sunday-school in Phila¬ 
delphia, the first of many appeals made to the children 
of their Church for their sympathy and interest in mis¬ 
sions : “I want to interest you in the poor Indians of 
whom I have lately seen a great deal. There is a war 
raging in' this state against them, so that now we 
never see them; but when I was in Marquette, on the 
shores of Lake Superior, I saw a number of them 
every day—sometimes -they were lounging about the 
streets* sometimes picking berries in the woods, and 
at other times paddling their canoes along the shore 
of the lake. But no one seemed to take any interest in 
them. * * * * But though no one taught them what 



BISHOP HARE AND THE DAUGHTERS OF HIS CLERGY, 





















k 
























































MISSIONS TO THE INDIANS I 45 

was good, there were not wanting those who taught 
them what was evil. 

“As I sat in my room on the Fourth of July, I heard 
an unusual noise and, on looking out of my window, I 
found that some of the white people had got about a 
dozen Indians together to make the day hideous with 
their savage exhibition. There they stood before the 
hotel, almost naked, and so bedaubed with paint and 
set off with feathers that they were frightful to look 
upon. At a given signal they began to dance. They 
pounded the earth with their feet, they crouched upon 
the ground, they leaped, and sang, and whooped, and 
yelled, occasionally firing their guns into the air, until 
I was sickened at the indecent sight.” He then de¬ 
scribed how patiently the Christian leaven had been 
hid among the Sioux or Dakota Indians in Minnesota; 
how it slowly worked until, just as a little Christian 
band had been gathered and a church almost com¬ 
pleted for their use, “The savage Indians made an at¬ 
tack on the whites, murdering and taking prisoners 
men, women and children. Not one of the Christian 
Indians joined in these outrages. On the contrary, 
they warned the missionary and his teachers, they hid 
the church Bible from the savages, and, on succeeding 
in getting some of the white prisoners away from their 
captors, they sent them in safety to General Sibley, 
who was coming at the head of an expedition to punish 
those who had committed the outrages. Thus they 
proved themselves Christians indeed. But the gov¬ 
ernment passed a law that all the Indian tribes should 
be sent away from the state and so the Christian 
friendly Indians, though they had done all they could 
to help the whites, were brought to Fort Snelling and 
were there tried to find whether they had joined in the 
massacre. If they had been found guilty, they would 
have been hanged; but they were all pronounced inno* 


146 HANDBOOK OF THE CHURCHES 

cent, and sent hundreds of miles away from their 
homes to a place they had never seen before on the 
Upper Missouri (Crow Creek). But God meant that 
the white man’s cruelty should turn out for the In¬ 
dian’s eternal good, and so, having no one else to flee 
to in their misery, they fled to Christ. While at Fort 
Snelling nearly one hundred Indians were baptized.” 
Though he little thought it then, Mr. Hare was plead¬ 
ing for the very people who were later to form his 
own flock. 


1873 

In St. Luke’s Church, Philadelphia, already asso¬ 
ciated with many of his most sacred memories—St. 
Luke’s, where he had begun his ministry, where his 
marriage had been solemnized, where the triumphant 
burial service had committed his wife’s body to .the 
earth in the hope of a joyful resurrection, there, on 
January 9th, 1873, surrounded by friends and rela¬ 
tives, he heard the charge, “Be to the flock of Christ a 
shepherd, not a wolf; feed them, devour them not. 
Hold up the weak, heal the sick, bind up the broken, 
bring again the outcast, seek the lost. Be so merci¬ 
ful, that you be not too remiss; so minister discipline, 
that you forget not mercy,” and in his soul he vowed, 
“I will so do, the Lord being my helper.” 

For three months he busied himself ordering the af¬ 
fairs of his office as Foreign Secretary; then, on April 
7th, 1873, he turned his face westward, strong in the 
faith that the Lord who had called him would give 
him the courage and wisdom his task demanded. 

The election of a Bishop for the American Indians 
was the result of no sudden impulse in the General 
Convention. It was the fruit of many prayers and 
much noble effort on the part of a little band of church 
people, notably Bishops Whipple and Clarkson, Mr. 


MISSIONS TO THE INDIANS I 47 

William Welsh and the women who had for twelve 
years furnished more than three-fourths of the sup¬ 
port of the mission to Indians. The unanswerable ar¬ 
gument of a successful mission was already before the 
Church. For the Oneidas of eastern Wisconsin had, 
since their removal from New York, cleared 20,000 
acres of forest land with their own hands, established 
themselves on farms, put up decent houses 
for their families, erected a church with 
their own funds, and had for twenty years en¬ 
joyed the ministrations of the Rev. E. A. Goodnough. 
In Minnesota, in i860, Bishop Whipple had ordained 
the Rev. S. D. Hinman and sent him to do what he 
could for the Sioux located at Red Wood, in the 
western part of the state. Visiting from tent to tent, 
doing deeds of kindness, teaching the children, the 
missionary won among them a place for himself and 
then for his message. When the band was compelled 
to move across the border into Dakota, he shared the 
sufferings of their journey and finally settled with 
them on the south bank of the Missouri River in 
northern Nebraska. There, under his encouragement, 
they began to succeed at farming. At the end of 
eight years, Bishop Clarkson wrote: “I really think 
there is nothing in our day, on this continent, more 
interesting to visit than this Santee Indian Mission. 
It is impossible for a Christian man to spend a single 
day among the monuments and results of this heroic 
Christian effort, without the profoundest emotions of 
gratitude, and the deepest feelings of wonder and awe. 
.... Should the recommendation of the Indian 
Peace Commission be carried out by Congress, all the 
Indian tribes roaming through the Northwest will be 
concentrated in one great territory north of Nebraska 
and west of Dakota. Schools and Missions will be 


I 48 HANDBOOK OF THE CHURCHES 

established among them. If this plan should be con¬ 
summated our Church should send a Bishop there with 
his presbyters, deacons, candidates, catechists and 
schools. It would be more than enough work for one 
Bishop, and it would be a work which, in the right 
hands, with God’s blessing, would produce great re¬ 
sults in a little while. There would be at least one 
hundred thousand souls, as tractable as children, and 
far more disposed to receive, gladly and gratefully, 
Christian teaching, than any other heathen on the 
globe. Nearly one-half of the communicants of our 
Church in this jurisdiction now are Indians, though 
the population of whites is more than double that of 
the Indians within the bounds of Nebraska and Da¬ 
kota. I hope we shall have grace and faith to take 
this step, and send into this great Indian nation, soon 
to be established, a Bishop who shall have the spiritual 
care of them.” 

At the time the Church yielded to such argument 
by the appointment and consecration of Bishop Hare, 
three missions were established among the Santees, 
three of their young men had received ordination 
(Paul Mazakute to the Priesthood, Daniel Hemans 
and Luke C. Walker to the Diaconate.) Across the 
river in Dakota territory three other stations were es¬ 
tablished among the Yanktons under the inspiration 
of the Rev. J. W. Cook, while a hundred miles far¬ 
ther up the Missouri, the Rev. H. Burt at Crow Creek 
and the Rev. William J. Cleveland at Lower Brule, 
had inserted the edge of the wedge of Christianity. 
Their example was followed by the Rev. Henry Swift 
fifty miles to the north among the Cheyenne River 
people. Among the little band of Poncas, too, the 
Rev. J. Owen Dorsey, his mother, Miss Ives and Sis¬ 
ter Mary Graves had been doing what they could for 


MISSIONS TO THE INDIANS 


149 

a starving, discouraged people. It was “the fullness 
of time,” when absolute consecration, statesmanship, 
resourcefulness, unflinching moral and physical cour¬ 
age, and power to reach the ear and hearts of the 
laity, could make the mission to the Dakota Indians 
one of the most notable achievements of the Amer¬ 
ican Church. To the enterprise so worthily begun, 
Bishop Hare consecrated himself wholly. It was like 
him to seek the fullest possible knowledge of the prob' 
lem by studying at first hand the condition of the 
Oneidas and the tribes of Indian Territory. He went 
with all the windows of his mind open, ready to learn 
from the humblest, ready to see in the worst possibil¬ 
ities for good, seeking for material to build with, not 
for structures to pull down. His visit to the Oneidas 
was full of joy to them and to him. Perhaps there 
was a sense of kinship which drew them together, for 
had not his grandfather been the friend and bishop 
of their grandfathers back in New York? What more 
natural and beautiful than that they should bring 
their children to be confirmed by the grandson of him 
who had confirmed their parents? The church was 
filled, floor, galleries, windows, with delighted Indians, 
and for Bishop Hare it was one of the happiest Eas¬ 
ters of his life. 

From Oneida, he went to Indian Territory. On 
that journey he learned this very practical lesson— 
that in a land where porters and cabs do not abound, 
much luggage is a weariness to the flesh. He began 
then and there that process of elimination which 
later resulted in the compact traveling equipment 
which was the admiration and envy of inexperienced 
fellow travelers. 

On his way north, Bishop Hare stopped in Omaha 
and had a helpful conference with Bishop Clarkson, 


150 HANDBOOK OF THE CHURCH'S 

from whose shoulders he was taking the mission 
among the Dakotas. Then on into his field he went, 
reaching Yankton April 29th, three weeks after he 
said good-bye to his friends in New York. Dakota 
did not give him a smiling welcome. A frightful 
blizzard had just howled and scoured across her 
plains, freezing out the life and burying the bodies of 
cattle. Before its blast Custer’s daring cavalry had 
fled, abandoning horses and tents. The storm was 
over, but the drifts still remained and the scattered 
carcasses of the cattle and horses told the pitiful 
story. 

One can picture the slender, clear-eyed young man, 
restrained, yet eager, as he met at their several posts 
for the first time the thirteen who were to be his yoke¬ 
fellows in the Gospel. Full of admiration for their 
courage, with winning smile and courtly grace he 
greets them. With alert attention and keen sympathy 
he listens to the story of their disappointments and 
their successes, their fears and their hopes. 

As promptly as weather allowed, he visited all the 
stations. Twice during the first six months he made 
the round—Santee, Yankton, Crow Creek, Lower 
Brule, Cheyenne, three hundred miles over uninhab¬ 
ited country. Of the men and women he found in 
the field he wrote in his first report to the Board: “I 
know that without steady self-reliance, high strung 
courage, and readiness to lend, hoping for nothing 
again, the workers had retreated months ago. They 
are heroes and heroines, and that not in the lower 
realms of courage. I read their names with tears of 
thankfulness that God has given them such grace, and 
blessed me with the privilege of hearing them call me 
their Bishop.” 

As he traveled about observing, comparing, weigh¬ 
ing, consulting with clergy and people, the Bishop’s 





BISHOP HARE WROTE UNDER THIS PHOTOGRAPH, “THIS IS WHAT WE BEGAN WITH. 













MISSIONS TO THE INDIANS 151 

mind was revolving plans for the complete conquest 
of the Dakota Indians, 39,000 of whom were still 
roaming the prairies, neither having nor desiring a 
settled home. How were they to be reached? At 
several points the government had established agen¬ 
cies where rations were issued. Near them Indians 
who desired to try the white man’s ways found some 
shelter from the taunts and persecutions of their wild 
brethren. Such were the “three measures of meal” in 
which the Christian leaven might be mixed. The 
Bishop chose for his cathedral a little log building, 
the Church of the Holy Fellowship, Yankton Agency. 
He determined to make the territory connected with 
an agency the field of a single Presbyter and to group 
around the agency church all missions which might be 
established on that reservation, for a church built at 
an agency would have prospect of permanence. Such 
a center was the logical place, too, for a missionary 
dwelling. As for building elsewhere, the Bishop’s plan 
was to wait until a camp seemed fixed and the people 
gave substantial evidence by contributions that they 
wished a chapel. 

What he had seen in Indian Territory and elsewhere 
convinced the Bishop that in no way could the older 
Indians be so readily reached as through the children. 
Boarding schools promised far greater results than 
the already existing day schools, not only because it 
was difficult to secure regular attendance in the day 
schools of children living in camps, but because the 
influence of Christian living would have uninterrupted 
play in boarding schools. Bishop Hare determined to 
open small home schools wherever opportunity offer¬ 
ed, and each missionary household was asked to take 
in a few children. These schools were the first board¬ 
ing schools of any kind for Indians. From the chil¬ 
dren in such schools he looked confidently for the de- 


152 HANDBOOK OF THE CHURCH’S 

velopment of a band of unconscious but most effective 
missionaries. It was a method of the Indian himself. 
Bishop Hare delighted to tell this story: “A chief of 
Mr. Cook’s Yanktons said to me once, himself being 
a Christian: ‘I wish you would baptize my grandchil¬ 
dren.’ I asked whether their parents had been bap¬ 
tized. He answered, ‘No, they are quite wild.’ He 
saw that I hesitated, and added, ‘My friend, the old 
antelopes about here are very wild and fleet, and it is 
hard to catch them. So our young men run the young 
ones down, and then the old antelopes come nosing 
round to find their young, and the young men catch 
the old antelopes, too. And I thought that if you 
caught my little grandchildren, perhaps you could 
catch their parents, too.” 

There was no delay in putting the boarding school 
plan into execution. Before Bishop Hare had been a 
year in the field the day school at Santee had become 
St. Mary’s Industrial Boarding School. Other schools 
for girls were opened at Yankton Agency and Crow 
Creek. Mr. Swift began a school for boys at Chey¬ 
enne Agency, and the Bishop had well under way St. 
Paul’s School for boys at Yankton Agency, which he 
designed to be of higher grade for the training of 
teachers, catechists and missionaries. In it he made 
his home and threw into it the directing, inspiring 
power of his own personality. “It has all along been 
my hope, in planning the school,” the Bishop wrote to 
the Board, “that it would prove to the wilder tribes 
about us through the reports of travelers what the 
heaven given star was to men of old. The dwelling 
place, I pray, of the spirit of love and joy and peace.” 
Happy homes, indeed, they became, where the bodies 
and minds and souls of the children were trained, not 
for some impossible ideal, but for the life that must 
be lived in tioi and little log house in such fashion as 


MISSIONS TO THE INDIANS 1 53 

to fit the soul for the life hereafter. Tasks that the 
Bishop himself was not ashamed to do, the boys who 
admired him were soon ready to undertake; and what¬ 
ever the Bishop did, he did well. He could show the 
boys how to swing an ax, use spade or shovel, drive a 
nail, or how to make a bed, fill and clean a lamp, wash 
dishes, rub down and harness a horse. The boys of 
St. Paul’s School soon learned to do all these things. 
So far as possible, the schools were made self-serv¬ 
ing. The children worked in squads in dormitory, 
dining-room, kitchen, laundry, garden and field, and 
they were accustomed to having the Bishop inspect 
their work. When he started on the rounds, the chil¬ 
dren about him, sometimes one would dart away to 
see that everything was as it should be. “Shall I 
find the sheets smooth, I wonder?” perhaps he would 
say, and turn back the coverlet. “Are all the cor¬ 
ners clean?” he might ask the sweeping squad. What 
a shy, glad smile greeted the words of commendation 
the bishop loved to speak with his hand in blessing 
resting on the child’s head! How the children looked 
forward to his coming! Keen eyes watched the road 
and caught sight of his wagon still off on the horizon. 
Eager feet rushed off to the gate, dark eyes shining, 
white teeth gleaming, glad smiles welcoming the dear 
“Biship” who cared so much that each child should do 
well. His schools became indeed like the Wise Mero 
star. It was not long before they had to pick their pu¬ 
pils. At the end of the second year all the girls in St. 
Mary’s School, except two who were married, asked 
to be allowed to return. Boys walked ten, twenty, 
one hundred, one hundred and fifty miles to find a 
place in St. Paul’s. In later years, when the superin¬ 
tendents of government boarding schools had to scour 
the country for pupils to fill their schools, the Church 
schools had to turn children away for lack of room. 

14—c. m. 


154 HANDBOOK OF THE CHURCHES 

When Church schools burned, the Indians themselves 
have promptly given of their means to rebuild them. 

In August of that first year, at Yankton Agency, 
Bishop Hare called the first of those Indian convoca¬ 
tions which have since become the most wonderful 
witness to be found anywhere in the western world of 
the power of the Gospel to arrest and win and re¬ 
generate savage nature. From the first, laymen have 
had a large share in them; for the Bishop believed in 
trusting people with all the responsibility they could 
carry. In this first gathering, “every grade of Indian 
progress was represented,” recorded Bishop Hare, 
“from the lay delegates of the Santees, the foremost 
in improvement, to the Yanktonais delegates, but 
just awakened to the fact that there is a better way 
and hardly recovered from bewilderment at the dis¬ 
covery.” The Indians joined with animation in the 
counsels, questioned the Bishop as to his plans for the 
mission, and showed the awakening of their con¬ 
sciences and the birth of zeal for better things by 
pleading that the missionaries would be more earnest 
in urging the people to a higher morality. The Bishop 
had the joy of crowning the service with his first or¬ 
dination, in which Wm. A. Schubert was made a dea¬ 
con and the Rev. Messrs. Cleveland and Hemans (the 
latter an Indian) were advanced to the priesthood. 

1874 

Though those first months brought to the young 
Bishop much satisfaction, they also brought much 
strain. The year 1874 was to bring greater trials of 
physical strength and moral courage, tests of patience 
and faith. The very elements seemed to contend 
against the mission. Howling winds with mercury 
below zero swept the plains during the long winter. 


MISSIONS TO THE INDIANS 155 

Summer brought merciless heat and prolonged 
drought. Instead of golden grain to reward the work 
of the Indians on their little farms, harvest time 
brought a plague of grasshoppers to clear away the 
remnants of the parched crops. Early in February an 
ominous cloud rose. For a number of years the 
Whetstone and Spotted Tail agencies had been 
troubled each winter by the wilder Indians connected 
with the Upper Brule and Ogalala tribes when joined 
by their still wilder neighbors to the north—the Min- 
neconjous, Sans Arcs, Uncpapas, etc., who were 
driven by hunger into the regions where the hated 
white man distributed rations. They harassed the In¬ 
dians who wished to settle on the land, ran off their 
stock, intimidated the agents. The first week in Feb¬ 
ruary a band—perhaps more than one band—of about 
a hundred turbulent bloods organized war parties, and 
to robberies added the murder of several white men, 
two of them officers of the U. S. army. In view of 
the fact that less than ten thousand of the forty thou* 
sand Dakotas estimated to inhabit the Great Sioux Re¬ 
servation had been even touched by the influence of 
civilization, it is not strange that the whole Northwest 
became uneasy, fearing an explosion of violence on 
the part of those who found their native sources of 
food fast disappearing and themselves driven nearer 
and nearer submission, willing or not, to the authority 
of the government. At this critical time the Secre¬ 
tary of the Interior turned to a man whose loyalty to 
truth, profound respect for authority, tactful yet com¬ 
manding personality and discriminating sympathy for 
the Indian had already placed him in a position of in¬ 
fluence—the young bishop of Niobrara—and urged 
him to act as chairman of a commission to discover 
the source of the high-handed disorders at Whetstone 
and Spotted Tail agencies and to recommend a line of 


156 HANDBOOK OF THE CHURCHES 

policy which should effectually end them. Besides the 
fact that his immediate work was held at bay by the 
hostile element among the Indians, other reasons made 
it clear to Bishop Hare that he could not honorably re¬ 
fuse the appointment. The agents at the Whetstone 
and Spotted Tail agencies had been appointed on the 
nomination of the Indian Commission of the Domes¬ 
tic Committee of the Board of Missions. Whether 
justly or not, many people felt that the Church was in 
some sense responsible for the acts of those agents. 
To refuse the chairmanship might make it appear that 
he feared the results of an investigation, or that he 
was not willing to stand by the agents in their hour of 
need; for not a few believed the agents responsible for 
the trouble. So into the heart of the hostile region he 
went with his fellow commissioners, accompanied by 
a small troop of U. S. cavalry, to meet several thou¬ 
sand of the restless savages in council. As they sat 
one day, backed by the cavalry, facing a great semi¬ 
circle of chiefs and braves, beyond which daredevil 
young fellows galloped yelling and shooting their rifles 
into the air, Spotted Tail (feeling possibly that this 
small body of white men face to face with his thou¬ 
sands of strong men represented the true relative 
strength of the two peoples) intimated to the commis* 
sioners that they might better return home. Suddenly 
he gave a signal. Every Indian ran, threw himself 
into his saddle, wheeled and faced the commissioners, 
gun in hand. In that tense moment the apparent calm¬ 
ness of the whites may have convinced the chief that 
strength is not always where it appears to be, or that, 
in any case, discretion is indeed the better part of 
valor. By whatever impulse moved, he gave another 
signal, and, with a parting yell, the red men galloped 
away and disappeared. “You see I could have killed 
you in a minute by raising my hand,” said Spotted 


MISSIONS TO THE INDIANS 


157 


Tail to the commissioners. “Go back and tell the 
Great Father what I have done and what he must do.” 
“My heart stood still for an instant,” Bishop Hare 
said in telling the incident. 

The report of the commission, drawn up by Bishop 
Hare, showed that the chief cause of disturbance was 
the influx of hungry, lawless Indians from the north¬ 
west who had never acknowledged any relation with 
the U. S. Government. The report urged that the 
government was bound to support the authority of its 
agents and to enforce order at the agencies by the use 
of troops, if necessary. It recommended the estab¬ 
lishment of an agency for the wilder Indians near the 
Black Hills. Bishop Hare presented the report in a 
personal interview with President Grant. The Secre¬ 
tary of the Interior approved the suggestions, con¬ 
tinued the commission, and gave instructions that its 
recommendations be put into effect. 

What was the Bishop’s consternation on returning 
to his field after his visit to Washington, to find the 
papers filled with reports that government troops were 
to make an expedition into the Black Hills, the choic¬ 
est and most passionately loved part of the Great 
Sioux Reservation, and that a large party of adven¬ 
turous civilians were preparing to follow the soldiers. 
Bishop Hare, knowing well the temper of both the 
whites and the Indians, saw nothing but serious 
trouble as an inevitable result. In June he addressed 
a vigorous and explicit letter to the President, in which 
he pointed out the grim absurdity of inviting repre¬ 
sentatives of the disaffected Indians to visit Washing¬ 
ton as guests of the nation, while at the same time, 
under the authority of the government, a military ex¬ 
pedition was being fitted out to go into territory which 
that same government had guaranteed should be sa* 
cred from invasion or entry by white men. Such an 


158 HANDBOOK OF THE CHURCHES 

expedition, the bishop declared, would almost certain¬ 
ly provoke an Indian war. He argued that lawless 
white men, who had long cast covetous eyes on the 
Black Hills, would rush in behind the soldiers; that 
many missions of the Church among the Dakotas 
would be imperilled; that it would be a direct viola¬ 
tion of the treaty of 1868. Later, finding that the 
proclamation of the President was not availing to keep 
trespassers out of that garden spot, Bishop Hare went 
again to Washington and urged upon the President 
“that a commission of experts should be sent out to 
explore the country, and that, should they report the 
presence of gold, steps should be taken to secure the 
surrender of the tract in question from the Indians on 
equitable terms.” Taken by white people he was sure 
it would be, by fair means or foul. He was asked by 
the government to act as a member of a commission 
to negotiate the sale of the Black Hills, but this time 
duty did not seem to demand his acceptance of such a 
responsibility. 

Meanwhile, the recommendations of the commis¬ 
sion, of which he was chairman, especially the advo¬ 
cating of the use of troops to secure order, brought 
down a storm of criticism upon his head. “I have 
taken my stand,” he wrote, “and expect to be reviled.” 

Things of quite another sort tried the Bishop’s faith. 
Doors which the mission could not enter for lack of 
men stood wide open. “The need for more ordained 
ministers cries daily in my ears,” he wrote. “For the 
lack of them the missionary work has been suspended 
for nearly a year among the Poncas and Lower Brules, 
and I am unable to begin work in three distinct parts 
of the field, all of which are quite ready for it.” The 
three places he longed to occupy were the three agen¬ 
cies where the Indian agents had, had so much trouble. 
The presence of troops had so far awed the malcon- 


MISSIONS TO THE INDIANS 159 

tents that the more progressive Indians dared to open 
up farms. At Whetstone there were five hundred 
souls (white men married to Indian women, and their 
children) who could read and speak English more or 
less, but who were practically heathen. When called 
to confer with the bishop, they responded in large 
numbers. “They pleaded for themselves as if they 
had been the heaven-taught, pitying shepherds, and 
not the starving sheep. They gave me the names of 
about a hundred children who would attend the school 
if one was opened, and, after we retired, they made 
up two subscription papers, one for the erection of a 
school house and the other for the salary of teachers. 
This is one of the finest opportunities for the estab¬ 
lishment of the Church and the preaching of the Gos¬ 
pel that I ever knew. . . . The chief need now is 
living men and women to enter into this field and win 
and lead these straying sheep who, in their soberer mo¬ 
ments, are weary of their wanderings and bleat for 

the fold.For these poor people I raise my 

voice. The force of circumstances is driving them 
upon the bosom of our charity as the mighty force of 
the ocean pours wave after wave upon the shore. 
.... They are deeply religious beings. They will 
seclude themselves, fast, pray, torment themselves for 
days in order to get a vision of God, at least of the 
supernatural; the vision comes, but alas, without one 
idea that will help them <to be true, or just, or pure, or 

kind.Is there none among the clergy of the 

Church who will come forth, in Christ’s name, to be 
their teacher? None that will show these worshipers 
of a monstrous distortion of Deity, their real Father? 
None that will lead to the feet of the pitying Christ 
these crouching beings whom the devil has taken cap¬ 
tive at his will?” 

So Bishop Hare pleaded with the Church. 



l6o HANDBOOK OF THE CHURCHES 

These things appear in his second report to the 
Board of Missions, but it is rather incidentally. The 
tone of the report is hopeful, the good more than bal¬ 
ances the ill. “The past year has been one of consid¬ 
erable anxiety,”—but—“We have had a full share of 
blessing.” “The disturbances which for a time pre¬ 
vailed in the western part of the jurisdiction have re¬ 
sulted in a large increase in the number of Indians ac¬ 
cessible to our missionary efforts. Quiet has reigned 
and our mission has gone on undisturbed among all 
the tribes on the Missouri river.” “Many who were 
blind to the truth of God a year ago can now, at least, 
be said to ‘see men as trees walking’ and four young 
men have been admitted as candidates for Holy Or¬ 
ders.” Nor would I forget how largely we have ex¬ 
perienced the divine goodness in the affectionate place 
which God has led so many of His people to give in 
their hearts to a missionary work once an outcast.” 

“The supervision of the Indian agents.is a 

great protection to the mission work.” “While I have 
had so little success in securing ordained missionaries, 
the following most valuable additions to the number 
of our lay helpers (eight women and one man) is a 
happy assurance that the interest in our work is un¬ 
abated and that there are many in the Church who are 
ready to spend and be spent in the harder portion of 
his missionary field.” (In the schools) “the trials and 
discouragements have been great”—but—“when we 
consider that our schools are placed among a wild peo¬ 
ple .we congratulate ourselves that our 

losses by desertion have been no more than they have 
been, and consider that our essay at boarding school 
work has met a fair measure of success.” 

So it was ever. Absolutely honest and fearless in 
facing conditions as they actually were, he had the 
blessed gift of seeing and making others see what 



MISSIONS TO THE INDIANS l6l 

fruits, with God’s blessing, they might be made to 
yield. He never exaggerated either the evil or the 
good of a situation. In this same report he says: “I 
would not forget, while taking a hopeful view of what 
the Church may do for the Indians, how true it is that 
many Indians who are friendly to the mission have 
only a general and vague impression that somehow or 
other .... this course will be for their present 
good; that many of those who are admitted into the 
Church are only just alive, like drowned men resus¬ 
citated, who are still dripping with water, and whose 
vital powers are still depressed; nor how many might 
be discovered, could we search their hearts or watch 
them day and night, to be like those colonists of whom 
the sacred narrative records that ‘they feared the Lord 
and served their own gods,’ but, notwithstanding all 
this, and much more that harsh critics might say, and 
notwithstanding all our shortcomings in our methods 

and in our spirit.I see that a real work for 

man and for God is being done, and that the work, 
however deeply probed, would reveal nothing that 
would surprise or repel one who was familiar with the 
human heart, social science and the Bible.”- 

But buoyant as was his hope, splendid his courage 
and dauntless his faith, the long drives over the prai¬ 
ries, the needs and sufferings of the Indians, the scar¬ 
city of laborers, the responsibilty of his work as gov¬ 
ernment commissioner, and the criticisms which his 
course called forth, could not but wear out human 
flesh and blood. What wonder that eighteen months 
after his arrival in the field his slender frame began 
to protest, the back that had been injured in childhood 
play began to ache, the heart to refuse sometimes to 
go on, and hemorrhages to warn him that he must have 
a care. Doctors in Dakota and doctors in the East told 
him he could not live in the climate of Niobrara. 



1 62 HANDBOOK OF THE CHURCHES 

Friends set about finding a less exhausting field for 
him. December 18, 1874, he wrote to a friend: “I am 
face to face with the necessity of leaving the Indian 
work, either by resignation and idleness, or by transfer 
to another field. The distress which this course causes 
me, independently of physical suffering, God only 

knows.The bare thought of seeming to turn 

aside like a broken bow in the hands of the Church has 
been so horrible that 1 could not at first so much as 
look at the course which, after much reflection and 
prayer, I have resolved upon, viz., to accept any easier 
work which may open to me.” 

1875 

The dawn of 1875 found him somewhat stronger, 
however, and he kept at work till March, when he was 
obliged to withdraw for six months. Even then, how¬ 
ever, he was working for his people at the East among 
Church folk and at Washington interviewing the 
President, Secretary of the Interior and the Commis¬ 
sioner of Indian Affairs. 

September found him back in Niobrara making vis¬ 
itations along the Missouri River and writing his third 
report to the Board, in which he says that “the general 
drift of Indian life is toward civilization, and not away 
from it.” He reports that the Indians were earning 
more and spending more wisely, that attendance at the 
schools was greatly increased; that their discipline was 
easier and their order better; that efforts to teach sew¬ 
ing, knitting, bread'making and weaving had met with 
a good measure of success. 

The six months at the East did not restore Bishop 
Hare’s health. In October a letter resigning his work 
was ready for presentation to the House of Bishops. 
His own aversion to the step led him to defer it as 
long as possible. Possibly the words of one who was 



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MISSIONS TO THE INDIANS 163 

in a position to know how church people generally 
would be likely to interpret his resignation held him 
back. Mrs. Twing, a dear friend, and the wife of his 
former associate, the Domestic Secretary of the Board 
of Missions, had written him the previous December: 
“Missionary zeal at home is very weak, and such a 
shock would do untold harm among those whose faith 
in the man is only just beginning to lead on to some 

measure of faith in that for which he labors. 

It is impossible that you should know, as I do not pre¬ 
tend to know myself, how many watch anxiously to 
see if in these days of self-indulgence it can be that 
there really is one man willing to renounce the social 
comforts to which he has been used, and the dearer 
happiness of home, that he may be the father of a de¬ 
spised and neglected people.” Other friends begged 
him to withhold his resignation. Instead of resigning, 
at the urgent request of the House of Bishops, he sail¬ 
ed for Europe early in December. 

The voyage was dreary enough, but a man so full of 
love for his fellows coul-d not fail to find much of in¬ 
terest and pleasure in the acquaintances to be made on 
shipboard. As only a man of his temperament could, 
he enjoyed meeting in England people of cultivation 
and note. A particularly prized experience was a visit 
in the home of Dr. Ellicott, Bishop of Gloucester, who 
seems to have found Dr. Hare’s scholarly mind akin 
to his own and to have taken to his heart the mission¬ 
ary bishop from the American plains. “He was very 
affable,” wrote Bishop Hare to his sister, “quite de¬ 
voted himself to me, talked for hours on subjects in 
which I am deeply interested, showed me his sanctum 
with a new commentary on the anvil. Before I left 
he handed me a copy of his ‘Commentary on the Pas¬ 
toral Epistles/ with my name in it and ‘With the 
brotherly regard of J. E., Gloc, and Bristol.’” 


164 HANDBOOK OF THE CHURCHES 

Sometimes, on returning from a series of visitations 
which had involved perhaps two thousand miles of 
travel by wagon, freight and express (?) trains, Bishop 
Hare used to chuckle over an incident which occurred 
during that visit. As they inspected Bishop Ellicott’s 
work-shop, where a great Bible with four-inch mar¬ 
gins lay spread on a table in the midst of files of 
pamphlets, books, notes and clippings, the Bishop of 
Gloucester and Bristol expatiated on the fact that the 
duties of his episcopate interfered with his literary la¬ 
bors. “Will you believe it?” Dr. Ellicott exclaimed, “I 
am sometimes dragged off TWENTY MILES for a 
visitation.” 

Leaving the congenial society of England for a cli¬ 
mate more suited to his physical condition, Bishop 
Hare went to Cannes, France, where flowers and 
fruits, mountains and sea and sky, seemed to him “to 
proclaim that everyone is without excuse if he does 
not get well and exclaim, ‘Thou, Lord, hast made me 
glad through Thy works, and I will—’ ” 

How like him is that “I will”! It was that which 
made his frail body serve his vigorous, valiant spirit 
for more than thirty years after doctors in England 
and France had confirmed the diagnosis of Dr. Weir 
Mitchell and others in America that his condition was 
serious and that nothing but great care would save 
him from hopeless invalidism. It was that “I will” 
which made him so amazingly systematic in a life 
where system was all but impossible. Systematic, 
though four or five days in his office must be followed 
by days and weeks in wagon, stage coach, steamboat, 
steam cars; systematic, though he must sleep in a dif¬ 
ferent bed each night, eat meals at all hours in all sorts 
of places of all sorts of things and of all grades of 
cooking; systematic, though mail demanding attention 
followed him by courier or waited for him at country 


MISSIONS TO THE INDIANS 165 

post offices and hotels; systematic, though as he travel¬ 
ed money in large sums and small for all sorts of pur¬ 
poses must be received and accounted for and a thou¬ 
sand business details of a rapidly growing mission im¬ 
periously demanded thought. Only system made it 
possible to do all that cried to be done; only a firm “I 
will” could fit system into a life of such incessant 
change and activity. A single sheet of note paper on 
which a classified account of his personal expenditures 
covering three years is recorded is typical of the sim¬ 
ple but efficient economy of time and material which 
he practiced. 


1876 

From Cannes the bishop wrote to his friend, Miss 
Biddle, February 5, 1875 : “I have had no return of the 
hemorrhages, my difficulty in breathing is much re¬ 
lieved, and my general health is decidedly better.” From 
France he passed into Italy and there met a blessing in 
cruel disguise; for in April he was seized with Roman 
fever and for days lay at the gate of death. In May 
he wrote to his sister, Mary: “My illness swept every¬ 
thing before it, and I am better, except weakness, than 
I have been for a year.” His physicians sent him to 
the Black Forest to recuperate, and there, in June, his 
son joined him. The boy was ever the joy of his 
father’s heart, seldom out of his thoughts, though so 
much out of his sight. The bishop used to say that in 
his convalescence, Hobart rolling on the floor with 
laughter as he read aloud from Pickwick papers, did 
more to heal him than the doctors and nurses and cli¬ 
mate together. They spent July and August on the 
continent and in England. In September they sailed 
for home and, after an interval spent in the interests 
of his mission about New York, the bishop slipped 


l66 HANDBOOK OF THE CHURCH"’S 

away from the solicitude of his eastern friends and 
back where his heart was—to the work and workers 
that needed him and the comfort and cheer his pres¬ 
ence always brought. “A man can generally best serve 
the Church in general by looking well to his own spe¬ 
cial work,” he wrote his father-in-law, Bishop Howe, 
while on his way westward. About Thanksgiving time 
he wrote a friend: “Just so long as the conviction 
dwells in my mind that He who sent me here wills that 
I should stay, I trust I shall have grace to stay, by the 
help of many prayers of you and such as yours. . . . 
I was never more hopeful in regard to the work here 
than I am today, and I shall come East feeling stronger 
and bolder to speak in behalf of the work than ever. 
It seems wise that I should spend the winter East for 
the work’s sake (i. e., for sympathy and money’s sake) 
and for my own health, which is better than it has 
been for two years, and which I wish to keep so.” 

On returning to his field, the bishop found that death 
had claimed two of his staff, Mrs. Hinman, who had 
given fifteen years to work among the Santees, had 
gone to her well-earned rest. The Rev. R. A. B. Pffen- 
nel, after eighteen months of energetic service, had 
fallen at his post, instantly killed by an Indian who had 
vowed, in revenge for a real or fancied injury he had 
suffered from the military, to take the life of the first 
white man he saw. During the Bishop’s absence the 
work had run smoothly; the Indians had behaved re¬ 
markably well under great provocation. “Provocation,” 
reported the Bishop, “which has been sore enough to 
madden the coolest; for here are a people who, on the 
surrender of part of their land a few years ago, were 
assured in the undisturbed possession of the rest by 
solemn treaty, who have beheld the pitiful fragment 
that remained to them invaded by lawless adventurers 
and the fairest and most valuable portion of it snatch- 






MISSIONS TO THE INDIANS 167 

ed from their possession. They have remonstrated, 
but in vain. They have asked Whether they might 
themselves repel the invaders, and have been answered 
No. They have asked that the troops of the United 
States should drive the invaders out; and the reply 
has been that the children of the Great Father are 
many and adventurous and that what they wish to be 
done the Great Father cannot prevent. . . . Efforts 
made to secure the relinquishment of the coveted por¬ 
tion of their land for a fair equivalent have seemed, to 
their ignorant minds, rendered suspicious by many 
wrongs, as efforts to overreach them, and have fanned 
the flame. At this juncture a military expedition is 
sent out to chastise some of the wilder bands of these 
people who have been guilty of long continued deeds 
of robbery and murder; but instead of victory for the 
government forces, and the wholesome lesson which 
victory would have taught evikdisposed Indians 
everywhere, the arms of the savages came off tri¬ 
umphant. . . . How the tidings must have stirred up 
the natural pride of the Indians; how must their wild 
natures, which civilization and Christianity have been 
quieting, rage again, any one can imagine. That a tem¬ 
pest of passion has not swept the Niobrara Mission 
out of the country, is to me a cause of great encour¬ 
agement. That the only causualty to the members of 
the mission is one murder is the occasion of thanksgiv¬ 
ing. That the whole Sioux nation is not in arms and 
wild with exasperation is to me a wonder; while the 
fact that not a mission station has had to be relinquish¬ 
ed, and that, on the whole, steady improvement marks 
our school and mission work, constitutes the most em¬ 
phatic call to the missionaries of Niobrara and to the 
Church at home to persevere in the work they have 
begun. ,, 


15—c. M. 


l68 HANDBOOK OF THE CHURCHES 

1877 

The first words of Bishop Hare’s report for 1877 
are: “Thanks be to God, the year has been one of un¬ 
exampled prosperity in the Niobrara Mission.” Early 
in the year he had been elected to the superintendency 
of St. Luke’s Hospital, New York City, on the sup¬ 
position that he could administer the Niobrara Mission 
largely from the East; but he wisely declined the call. 
His health continued to improve. Everything in the 
mission was enlarging. The Black Hills, now open to 
legal settlement, were filling with white people, a class 
of settlers who, perhaps more than any who enter¬ 
ed South Dakota later, needed the restraints and com¬ 
forts of religion. The Bishop called for two clergy¬ 
men of robust health, good sense, ready sympathy and 
earnest faith to undertake work among them; but his 
efforts to provide for the white people who had be¬ 
come a part of his charge were strangely unsuccessful. 
The Rev. Mr. Lessell was compelled by the state of 
his health to withdraw after only a few months in the 
field, and the Rev. George Pennell died shortly after 
his arrival, so the Bishop himself spent the greater part 
of one summer in the Hills. There he found some 
earnest women who desired the Church, and wfio be¬ 
gan to raise funds for the purchase of lots and the 
erection of a Holy House in Deadwood. 

1878 

The year of prosperity and his increasing strength 
were a merciful preparation for a year when storms 
beat about the bishop’s head, and foes without and foes 
within tried to drag his honor in the dust. In March, 
1878, a number of Indian agents who had been nomi¬ 
nated by the Indian Committee of the Church were 
suddenly removed by military officers under orders 
from the Interior Department, charged with gross 



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MISSIONS TO THE INDIANS 169 

frauds against the government. In spite of the fact 
that the Indian Committee had no authority whatso¬ 
ever over the agents after their appointment, and in 
spite of the fact that the inspector was early assured 
that exposure of wrongdoing on the part of the agents 
nominated by the Church would be welcomed, none the 
less blame was visited on the Church and particularly 
on Bishop Hare. Later some of the indictments 
against the accused agents were quashed and the ver¬ 
dict on all the charges for which they stood trial was 
“Not guilty.” When, not long before his death, the 
Bishop was told of a man who had never felt kindly to¬ 
wards him because the bishop had not come to his res¬ 
cue in those days of 1878, Bishop Hare replied: “Noth¬ 
ing that I could have said or done would have avail¬ 
ed one whit. I myself was under investigation at that 
time. A man spent several months about the mission 
and finally came and confessed with shame that his 
real errand had been to catch me in some underhanded 
or unlawful deal.” 

The trouble in regard to the agents did not affect the 
progress of the mission. Nor did the pain of it cause 
Bishop Hare a tithe the anguish which charges against 
a member of his mission staff had caused him almost 
from the first. Not all the sad experiences and bitter 
disappointments of his long episcopate could break the 
bishop of his inveterate habit of believing the best of 
people. He saw and accepted the limitations of human 
nature, but he confidently looked for earnest effort 
and a due measure of success in those around him. 
If a man proved fit for larger responsibility, he was 
given a larger field; if he did not fit in one place, he 
was tried in another. With the presbyter in question 
the Bishop showed great patience, consideration and 
charity. He admired many of the man’s qualities and 
tried to turn them to account. But he was at last 


170 HANDBOOK OF THE CHURCHES 

forced to dismiss him. The man then turned and 
brought charges against his Bishop who was thus drag¬ 
ged into litigation which extended over long years. “I 
have felt sometimes as if I should die of a broken 
heart/’ Bishop Hare wrote in a private letter at the 
time, “but the Master had in Judas a sorrow like mine.” 
The shortcomings and failures of his helpers brought 
not anger, but grief only, to his shepherd’s heart. In 
later years the Bishop’s secretary was waked one night 
by moans as of some one in great pain. The sound led 
to the Bishop’s room. Thinking he must be ill, the 
secretary rapped and asked, “What is it, Bishop?” “Oh, 
my poor H-,” he sobbed; “he has fallen again.” 

The sorrow and strain of those months in 1878 
brought a return of the symptoms which had before 
caused so much anxiety, though they did not prevent 
Bishop Hare from keeping his schedule of appoint¬ 
ments. Indeed, he was able for the first time to visit 
an interesting band of Santees who had given up their 
tribal claims, and gone oft' a hundred and twenty miles 
into the fertile valley of the Big Sioux river. There 
they took up land and began farming in a part of Da¬ 
kota Territory which was under the jurisdiction of 
Bishop Clarkson. About half of them were members 
of the Episcopal Church. They had more than once 
sent pleading letters to the Bishop of Niobrara; in 
1874 they had sent a delegation which traveled ten 
days across the prairie to interview him; in 1877 they 
had sent a deputation to the convocation, all begging 
that they might not be “left as orphans alone.” For 
six years they had met Sunday after Sunday, and 
though they had no minister, had worshiped according 
to the liturgy of the Church, first from house to house 
and then in a little log chapel their own hands had 
built. They had hauled stone to a spot where they 
hoped some time a worthier building would be put up. 



MISSIONS TO THE INDIANS 171 

Once the Bishop had almost lost his life in trying to 
reach (them. Repeatedly he was prevented from mak¬ 
ing an intended visit, but at last he came—the Indian’s 
Bishop. Was it because the people of the Dakotas were 
capable of such persistent faith that God sent them 
such a Bishop? 

1879 

The contrast between the Flandreau Indians and 
those “isolated and penned up in their own darkness 
and lethargy” moved Bishop Hare to publish his con¬ 
viction that the true method of dealing with the In¬ 
dians in the line of material things is “To give them 
land in severalty, throw open to settlement by whites, 
where it can be equitably done, the portion of the In¬ 
dian Reserve which remains untaken after the Indians 
have been provided for, give the Indians special help 
in the way of food and implements while they are 
learning to support themselves, secure them title to 
their land for a term of years during their nonage by 
making their title inalienable until they learn to take 
care of their own rights, and then let them fight the 
battle of life for themselves.” The system which made 
thousands of acres a vast common, “in which any man 
snatches a piece of land where he will,” was character¬ 
ized by Bishop Hare as “a monstrous evil which should 
not be tolerated a day longer than is absolutely neces¬ 
sary.” “Even were our taxpayers willing to endure it,” 
he wrote, “we have no right to inflict it upon the In¬ 
dians, who ought to receive from us a useful and not a 
pernicious training; nor have we any right to rear a 
race of paupers to be a curse to our whole western 
country; nor any right to fight God’s good law that 
man shall labor.” It was definitely the aim of Bishop 
Hare and his co-workers to fit the Indian for citizen¬ 
ship here in this present world, as well as in the world 


172 HANDBOOK OF THE CHURCHES 

that is to come. When, in 1889, with the consent of the 
Indians, it became possible to divide the Great Sioux 
Reservation into smaller ones and open the rest to white 
settlement, he wrote: “This is an achievement of in¬ 
calculable value. A vast and unmanageable mass of 
Indian life will then be broken up into comparatively 
small groups and the rays of civilization will reach 
them more readily, as the warmth of the sun acts more 
promptly on a snow ball if iit is broken into pieces.” 

In a ceaseless round of visitations and visits to the 
East in the interest of the mission the weeks and 
months and years rolled away, each bringing progress 
somewhere. In 1879 th e long delayed publication of 
the Dakota version of the Prayer Book was accom¬ 
plished, to the great help of the missionary and the 
intense satisfaction of the Christian Indians. 

It became the bedside companion of many an invalid 
Indian, as well as a means whereby the people could 
render that reverent worship which it is the nature of 
the Dakota to give his God. The translation was the 
work of the Rev. Messrs. Hinman, Cook, Hemans and 
Walker, the last two being Indians. A few girls of 
Grace Church and the Niobrara League of New York 
provided the funds. 

The same year saw Bishop Hare beginning work, at 
Bishop Clarkson’s request, at Springfield, just across 
the Missouri River from Santee, a place inaccessible to 
the Bishop of Nebraska and at the door of the Bishop 
of Niobrara. 

In 1877 the Sissetons in the eastern part of Dakota 
Territory reversed the scriptural order. Instead of the 
Church going into the highways and hedges and com¬ 
pelling them to come in, the Sissetons themselves sent 
a delegation a ten days’ journey to compel the Church 
to come to them. At that time the government pre¬ 
ferred that a single mission should work on each re- 



HOLY CROSS, CHURCH AND RECTORY, PINE RIDGE AGENCY, S. D. 



HOME OF CHIEF SHORT BULL 

























































































































































































































































MISSIONS TO THE INDIANS 


173 

servation and the Congregational Board was at work 
among the Sissetons; but in 1881, with the permission 
of the government and the consent of the Congrega¬ 
tional body, the Church accepted the call, went in, and 
occupied three stations, the Rev. Edward Ashley tak¬ 
ing charge. 

1880 

In 1880 the conversion of a prominent ring leader 
of the heathen party among the Yanktonais turned the 
tide, which had long set dead against the new way. 
Sixteen heathen men, guided by the lay reader and a 
few Christian Indians, formed a Co-operative Farm¬ 
ers’ Association, and began farming and building 
houses. At the time of the Bishop’s visitation, these 
men enrolled themselves as catechumens. Bishop Hare 
himself describes the scene. “The evening before their 
admission, I met them for informal instruction and ex¬ 
amination. As I sketched the simplest outlines of re¬ 
vealed religion and asked them after each article, ‘Do 
you believe it?’ and then laid before them the plainest 
duties of civilized life, and inquired of them in respect 
to each duty, ‘Will you try to do it?’ their earnest an¬ 
swers, ‘How’ (yes) were only less impressive than 
the scene when we closed our interview by all standing 
up and repeating, they after me, the Apostles’ Creed. 
Such days are the mountain tops of our missionary ex¬ 
perience. They are reached only after many days in 
the dark valley, and many days spent in climbing the 
mountain-side.” 

1882 

In 1882 the Bishop succeeded in getting hold of some 
very wild “young antelope.” Sitting Bull and fifty of 
his followers were brought in with their families as 
prisoners of war to Fort Randall. Five of the chil¬ 
dren, among them a son of Sitting Bull, were received 


174 HANDBOOK OF THE CHURCHES 

into the boarding schools, where, to the surprise of 
those in authority, they fell quickly into the school 
ways and made good progress. 

1883 

The year 1883 must always be written in large fig¬ 
ures by church people in South Dakota. It marks the 
passing of the Missionary District of Niobrara and the 
birth of the District of South Dakota. The man whose 
friends had thought he could not live in the West had 
grown stronger in the bracing air of his adopted coun¬ 
try. The man who had been criticised and reviled and 
slandered had so held the confidence of his brethren in 
the House of Bishops that they laid upon him the re¬ 
sponsibility for the rapidly developing tract in Dakota 
Territory between the Missouri river and the state of 
Minnesota, south of the 46th parallel of latitude. Up 
to this time Dakota, to quote the words of Bishop 
Hare, had been allowed “to remain as an appendage to 
Nebraska—of itself a huge diocese—and dragged after 
a bishop whose rare gifts of mind and heart were over¬ 
taxed by the imperative demands of his own diocese.” 
The change in jurisdiction was altogether according to 
Bishop Hare’s mind. In his report to the convention 
of 1883 he had said: “From the first I have struggled 
against the notion that we were missionaries to Indians 
alone and not missionaries to all men; I have pressed 
the study of the English language in our schools, and, 
however imperfect my efforts, the aim of them has 
been to break down the middle wall of partition be¬ 
tween whites and Indians and to seek not the welfare 
of one class or race, but the COMMON good. The 
sooner the Indian country can be divided up into sep¬ 
arate farms, the sooner these farms can be secured to 
the Indians by title adequately guarded; the sooner the 
remainder of the country can be sold to white settlers 


MISSIONS TO THE INDIANS 175 

and the two races thus be intermingled; the sooner the 
Indians can be prepared for this change, it seems to 
me, the better.” 

Who better -than a man of such wide sympathy, sane 
views, and power to appeal to men of all classes and 
races, could have been found for the bishopric of a 
district comprising such diverse human elements ? 

With characteristic energy and foresight the Bishop 
set his new ecclesiastical house in order. Looking 
over the towns in his field, he selected as his See Sioux 
Falls, a town possessing many natural advantages and 
giving promise of becoming an influential center. He 
organized and had incorporated a Board of Trustees 
(composed of representative men of the district, cleri¬ 
cal and lay), to which he transferred title to the prop¬ 
erty which came to him as Bishop from the Bishop of 
Nebraska, designed, also, to hold other church prop¬ 
erty in the district as it should be acquired. He began 
at once accumulating a fund for the endowment of the 
episcopate. He organized the work in the white field 
as the “Eastern Deanery,” the District of Niobrara 
becoming the “Niobrara Deanery.” It was arranged 
that each Deanery should have its own annual convo¬ 
cation, with a triennial meeting for the whole district. 

One of his first thoughts on the enlargement of his 
field was that he could now provide for the education 
of the children of his missionaries who were living 
practically in a foreign field. Friends at once came to 
his assistance. Mrs. John Jacob Astor, a friend for 
many years, gave assurance of her continued interest 
by putting $1,000 into his hands “to lay the corner¬ 
stone of a girls’ school.” Another friend, Miss Mary 
Coles, gave the chapel, and later an organ, in memory 
of her mother. A Philadelphia school-day chum con¬ 
tributed more than generously, while Sioux Falls, then 
a mere village, gave $10,000 in land and money. “All 


176 HANDBOOK OF THE CHURCHES 

Saints” Bishop Hare named the school, in the hope 
that in it the example of “the innumerable holy ones 
whom God has brought to glory” might make “good¬ 
ness seem a thing attractive, practicable, real and near 
at hand.” It became, perhaps more than any other one 
thing, an expression of the Bishop’s very self. He, 
with the architect, planned the building, and looked 
out for such prosaic but vital things as ventilation, 
drainage and safety from fire. He watched its con¬ 
struction, too. It was he who laid out and superin¬ 
tended the grading of the grounds, and through many 
years watered, tended, and coaxed to live the trees 
which today so delightfully seclude the beautiful build¬ 
ing. On its walls and about its rooms he placed pic¬ 
tures and ornaments which had been in the home that 
was his for such a little while. Best of all, when not 
off on visitation, he gave himself as a father to the 
school family. 

“His ready smile a parent’s warmth expressed; 

Their welfare pleased him, and their cares distrest, 

To them his heart, his love, his griefs were given; 

But all his serious thoughts had rest in heaven. 

He was never too busy to give at least a few minutes 
of his time to any special undertaking of the pupils. 
Hundreds of women, once members of his school 
family, now scattered from sea to sea, revere Bishop 
Hare as one whose inveterate cheerfulness, unswerv¬ 
ing faith, sweet humanity and lofty purity gave them a 
new conception of Christian manhood. 

1884-6 

Bishop Hare was at the East when on a winter 
morning in February, 1884, the church, parsonage and 
St. Mary’s School, Santee, were wiped out by fire. He 
caught the first train westward and was with the dis¬ 
tressed mission the third day. Church and parsonage 


MISSIONS TO THE INDIANS 


177 


were promptly rebuilt, for the buildings were all in¬ 
sured ; but the bishop thought it wise to transfer the 
school to a point nearer the fifteen thousand heathen 
Indians to the west. Into the new building, which was 
put up on the Rosebud Reservation, went the loving in¬ 
terest of hundreds of friends of the mission. The In* 
dian boys and girls of St. John’s School, Cheyenne, 
contributed $35.00, a gift which, in proportion to their 
means, corresponded to as many hundreds from white 
people. The Woman’s Auxiliary, Sunday-schools, 
Bible classes, individuals all poured contributions into 
the bishop’s hands. Bishop and Mrs. Bedell put up in 
connection with the school Ephphatha Chapel, “In 
memory of one who, having been afflicted with blind¬ 
ness here below, now sees the King in His beauty.” 

So it was ever when emergencies arose; there were 
always many who were glad to entrust their gifts to 
his tested wisdom. There were many faithful contri¬ 
butors to the humdrum necessities of the mission, too, 
but (the Church had not yet learned —has it learned to¬ 
day ?—that an adequately supported mission is the most 
economical, as well as the most efficient. A fair share 
of the funds entrusted to the treasury of the Board of 
Missions was appropriated to the support of the Nio¬ 
brara Mission, but even Bishop Hare was forced to 
cry in 1886, “No recess in the wilderness is so retired 
that you may not, perhaps, find a little chapel in it. 
Thirty-six congregations (of Indians) have been gath¬ 
ered ; the clergy have presented for confirmation dur¬ 
ing my episcopate nearly twelve hundred candidates; 
seven faithful Indians are now serving in the sacred 
ministry, four having died; the offerings of our na¬ 
tive Christians have increased until they now amount 
to about $2,000 annually. Notwithstanding all this wide 
extension, THERE HAS BEEN NO INCREASE IN 
OUR RESOURCES FOR THE LAST TEN 


178 HANDBOOK OF THE CHURCHES 

YEARS. ... We could today organize twenty new 
congregations of heathen Indians, had we chapels to 
gather them in and men to make disciples of them. 

. . . These Indians lie in helpless ignorance within a 
few hours by rail of Christians who are rich in all that 
makes life happy now and full of promise hereafter. 
Our progress and our present wealth have been secur¬ 
ed largely by the sacrifice of all that they held dearest 
—their old home, their wild game, the occupations and 
pleasures of the chase, the freedom to roam where 
they would. . . . The proximity of Christianity has 
undermined the old religion even of those among 
whom we have not the means, as yet, to introduce the 
truth. . . . Every sentiment of honor and of Chris* 
tian duty demands, I conceive, that we should fulfil 
the expectations which our presence and past work 
have excited and that we should give of our abundance 
to those from whom we have directly, or indirectly, 
taken so much.” 

Nor was the need in the Indian field the only one 
that tugged at his heart. He pictures for the Church 
and in behalf of every missionary bishop, a bishop 
staggering under a load which the whole Church should 
bear—his efforts to secure proper men, to provide for 
their traveling expenses, make up their stipends, to 
meet at least half way the people. “His visitations are 
a series of mortifications. Large congregations meet 
him as he moves from town to town; they propose the 
organization of a church and the payment of, say, $400 
towards the support of a clergyman if the Bishop can 
pledge from the Board of Missions as much more. 
This, however, he cannot do. They proffer lots for a 
church building and $1,000 towards its erection, if the 
bishop can secure the necessary balance. This, how¬ 
ever, is utterly beyond his power. Thus golden oppor¬ 
tunities are lost.” 



CHIPPS—MEDICINE MAN. 


16—C. M 

































MISSIONS TO THE INDIANS 


179 

So the Church breaks the hearts of her missionary 
Bishops. 

Is it to be wondered at that Bishop Hare had once 
more to spend three months in England gathering 
strength wherewith to plunge again into the thick of 
things, visiting every part of his field, traveling in nine 
weeks twenty-six hundred miles, eight hundred of 
them by wagon? “I have been brought/’ he reported 
to the Board, “almost everywhere I went, face to face 
with vast opportunities for the work which we are 
called to do. They were most exhilarating, except 
when I was overcome by a sense of my inability to take 
advantage of them.” 

1887 

While “the care of all the churches” was a thus 
heavy burden, Bishop Hare had been carrying for 
many years a more oppressive load—that of defending 
his own honor in a suit for alleged libel brought by a 
man whom he had been forced to dismiss for cause. 
Nothing could have been more repugnant to his fine 
nature than the notoriety the suit entailed, but he had 
had through all the thirteen years the loyal confidence 
of the members of his working force, and, better still, 
the approval of his own conscience. Great was the re¬ 
joicing of his people, great the relief -of the Bishop, 
when in 1887 the case was finally settled. 

1888 

During the summer of 1888 Bishop Hare attended 
the Lambeth Conference, finding, as a man of his tem¬ 
perament must find, real refreshment in the busy days 
there. He was one of the summer preachers at West¬ 
minster Abbey. That he might bring back something 
to link together the Church in South Dakota and the 
venerable Church in England, he secured two crosses, 


l8o HANDBOOK OF THE CHURCHES 

one of flat stones from the ancient part of the walls of 
St. Augustine’s Abbey, Canterbury; the other of pol¬ 
ished “jasper” which had once formed pant of the 
pavement of “Conrad’s Glorious Choir,” stones 
brought to England in the time of William the Con¬ 
queror. These he laid in the sanctuary and altar of 
the cathedral he was then building in Sioux Falls. 

1889 

The year 1889 was a building year. An addition to 
All Saints’ School was buil't, and buildings for two new 
Indian schools were erected, St. Elizabeth’s at Stand¬ 
ing Rock (another reservation where the people had 
begged the Church to come to them) ; the other at 
Rapid City. Owing to a change in the policy of the 
government in the matter of making contracts, this lat¬ 
ter building he was unable to open; but St. Elizabeth’s 
has ever since been a bright light among the Dakotas 
in the northern part of the state. Indeed, the Stand' 
ing Rock Indians, the last to receive the Church, have 
themselves become a light. It was they who sent South 
Dakota’s first relief to earthquake sufferers in China 
and California. It was children of St. Elizabeth’s 
School who gave the first $5.00 towards providing 
Bishop Rowe with confirmation crosses similar to those 
so much prized by them as the gift of their own bishop 
at the time of their confirmation. Christian Indians 
have always shown their gratitude for the blessings of 
the Gospel by the regularity of their gifts for all pur¬ 
poses for which the Church asks them. 

Gradually the whole Indian country came to be dot¬ 
ted over with chapels and small mission residences. 
Sometimes the Christian fire blazed up spontaneously 
in heathen camps. The missionaries would discover 
little groups of women imitating their sisters in Chris¬ 
tian communities, working to raise funds to build a 




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MISSIONS TO THE INDIANS t8l 

“Tipi wakan,” a holy house. The missionaries were 
looking, however, for a reaction, a time of testing. The 
year 1889 brought sickness and death into the camps; 
the government was slow in redeeming its promises; 
the Indians were hungry. Just then a prophet appear¬ 
ed among them who taught that the Son of God was 
about to return and avenge the cause of the wild In¬ 
dians; that the earth would shake and a great wave of 
earth roll over the white people and the Indians who 
had adopted their ways; that then the buffalo, the deer 
and the antelope would come back and the old ways 
would be restored. The excitement caused by his 
preaching resulted in the famous “Messiah Craze/’ 
whose characteristic feature was the ghost dance—a 
wild orgy in which the participants danced until they 
fell unconscious to the ground. Exhausted in body, 
strange hallucinations took possession of their minds 
which the deluded worshipers mistook for ecstatic vis¬ 
ions. Thus fuel was added to the already intense ex¬ 
citement. Though the “Messiah Craze” kept itself in 
the wild country, it spread to such an extent that the 
government placed troops at strategic points. Bishop 
Hare and his missionaries did not expect a general out¬ 
break. Their only fear was for the workers, some of 
them women, who had penetrated to the most distant 
camps, where it might easily happen that some fren¬ 
zied Indian would kill the first white person he met; or 
that some ugly white man would precipitate trouble by 
an act of violence towards the Indians. The Bishop 
became indeed “Zitkana duzaban” during those days as 
he went from camp to camp encouraging the Christian 
Indians. Everywhere he found his forces calmly at 
work with the better Indians prepared to defend their 
missionaries with their lives. 

Nor did the Indian field alone need the steadying 
presence of the Bishop. Drought had discouraged many 


1 82 HANDBOOK OF THE CHURCH'S 

of the white settlers. Sometimes every communicant 
in a town where the Church had had a flourishing mis¬ 
sion would be among those who sought homes else* 
where. The remnants that remained felt very poor in¬ 
deed, and the Church suffered. 

1891 

Such was the situation in South Dakota when there 
came a call as sudden and as startling as imperative, 
too, as that which came to Saul on the road to. Damas¬ 
cus. Early in February, 1891, the House of Bishops 
met in special session to consider the critical condition 
of the Church’s mission in Japan, where the resigna¬ 
tion of Bishop Williams had left the mission without a 
head at a time when the tide was setting strongly 
against things western, including Christianity. The 
presence of an English Bishop in Tokio, while a great 
help to the “Nippon Sei Kokwai,” in the absence of an 
American bishop, nevertheless created a situation full 
of possibility for misunderstanding and friction. The 
situation called for a leader of experience, keen but 
broad vision, impartial judgment, deep and quiet en¬ 
thusiasm, who united tact with virile initiative and de¬ 
cisiveness. Such an one the House of Bishops found 
in Bishop Hare, whom they unanimously requested to 
take charge of the Episcopal Mission in Japan, with 
full authority, until a permanent bishop should be elect¬ 
ed. In writing to Bishop Hare of this appointment, 
Bishop Coxe said: “I rejoice to have had a hand in 
sending you on one of the most glorious errands to 
which the Church could depute one of her best 
bishops.” The Board of Missions showed its approval 
of the act of the House of Bishops by voting to pay 
all expenses of the journey and of the stay in Japan. 
So consistent was Bishop Hare’s belief in the authority 
of the Church that he accepted the decision of the 


MISSIONS TO THE INDIANS 183 

House of Bishops as a command from his Master. So 
calm and complete was his faith that, though he wrote 
to his clergy, “My heart is with you, dear brethren, to 
live and die with you,” he could dismiss all anxious 
thoughts of the troubled condition of his own field and 
give himself heart and soul to the problems that con¬ 
fronted the Church in Japan. There his coming was 
hailed with relief and joy. “Doors of work and home 
and heart” were opened to him everywhere. The con¬ 
fidence his presence inspired made it possible for him 
in four short months to grasp and analyze the situa¬ 
tion and to organize more effectively the forces of the 
Mission. He studied not the work of the Episcopal 
and English Churches alone, but all Christian work in 
Japan. He studied the native people and to a remark¬ 
able degree was able to see things from their point of 
view. He conferred freely with Bishop Bickersteth of 
the English Mission, as well as with the clergy and 
laity of the American Mission. His conclusion was 
that there was rich opportunity for the American 
branch of the Church in Japan, partly because of 
counterparts among the Japanese themselves,—vener¬ 
able history, ceremonious manners, refinement of feel¬ 
ing, strong sense of national life. He resolved to call 
a convocation of native and foreign clergy, repre¬ 
sentatives of the laity as well, recommending that lay 
delegates should not be theological students or cate¬ 
chists. It was the first gathering of the kind to be held 
in the Japanese Mission. If anywhere there was 
apathy, or discouragement, or jealousy, or dissension 
in the hearts of those who gathered for that council, 
it must have disappeared as the Bishop, after he had 
described the object of their meeting, in a. convinc¬ 
ingly impersonal way, laid before the assembly some 
“Stubborn Facts and Fundamental Principles.” “We 
have come together to develop SPIRIT and LIFE 


184 HANDBOOK OF THE CHURCHES 

and LOVE and UNITY and to search for PRAC¬ 
TICAL WISDOM in doing our work,” were almost 
his first words. One immediate result of that convo¬ 
cation was the throwing upon the Japanese greater 
responsibility for the conduct of the Mission. Bishop 
Hare declared, “I would not call a foreigner to do 
one thing which a native can do satisfactorily.” He 
emphasized the fact that “Graduated overseership” 
had always been a fundamental characteristic of the 
Church, and urged that such a system brings forth its 
best fruit when a loyal, willing, conciliatory, plastic 
spirit” also characterizes it. He declared that in pre¬ 
senting the Church, workers should “boldly, though 
generously, hold aloft apostolic faith and apostolic 
order.” “If we be regarded,” he said, “as having 
come here with other religious bodies that each may 
make its contribution to a new religion and Church 
for Japan, why should we present our special contrib¬ 
ution so diluted as some would make it? And if we 
have come on a nobler errand, hoping that our branch 
of the Church, rich in apostolic faith and order, yet 
capable of adjustment in its current opinions and in 
its administration to the needs of different times and 
places, may prove the source from which the people 
of this land shall eventually derive their Church life 
and the type according to whose essential form they 
will develop it, then we shall present our Church, not 
despoiled, nor deformed, nor halting, nor uncertain, 
but in the glory of her holy confidence and her 
strength.” 

This meeting of clergy and people with Bishop 
Hare ended wlith the ordination of five Japanese to 
the diaconate. The questions, the charge and the sen¬ 
tence of consecration, he read in Japanese. Until 
that day there was but ONE native in the ministry of 
the Episcopal Church in Japan. A member of the 


MISSIONS TO THE INDIANS 185 

staff wrote home to America that Sunday, “The sun 
went down on a happy day. Many of the native help¬ 
ers who had worked in loneliness, unknown by face 
to the Church, were stirred and comforted by the 
gathering of fellow workers. The strength of our 
Miission, conspicuous by the number who gathered, 
asserted itself as a fact to many who had never real¬ 
ized it; while the addition to our native clergy and 
the admission of Japanese brethren to a sensible share 
in the control of the work, gave new courage and 
hope to them and deepened their loyalty to the order 
and discipline of our Church, and, above all, to the 
Master.” 

Besides the immediate encouragement which his 
presence brought, Bishop Hare was able to bring 
about such an adjustment of territory between the 
English and the American Missions that the danger 
of friction was reduced to a minimum and our own 
work put on a more efficient basis. He drew up an 
agreement which, after discussion and some slight 
amendment, he and Bishop Bickersteth signed. He 
sailed away from Japan July 29th, leaving a more 
united and hopeful mission, and came home to tell the 
Church that they had left a band of men and women 
of splendid character, education, and efficiency with 
pitifully small equipment for their task. He made a 
special appeal for a decent theological library and a 
building in which to house it, setting himself ener¬ 
getically at work to secure the needed funds, while 
turning once more to his own great field. 

A native expressed in oriental fashion his apprecia¬ 
tion of the visit of Bishop Hare. As they sat on the 
floor at a conference, a Japanese Christian drew near 
and began to stroke Bishop Hare’s legs, in gratitude 
that a man of “his venerable years had left his own 


l86 HANDBOOK OF THE CHURCHES 

great country and taken so long a journey to comfort 
and help their miserable, unworthy selves. ,, 

Among the Sunday evening stories the Bishop 
loved to tell his girls in All Saints’ School were this 
of the Japanese gratitude and the story of The Three 
Rings. 

THE THREE RINGS 

Shortly before his election as Missionary Bishop of 
Niobrara, when Bishop Hare was Secretary of the 
Foreign Committee, he one day made an appeal for 
foreign missions which so touched the heart of a 
woman in the audience that, when the collection was 
taken up, she slipped a diamond ring from her finger, 
—for she had nothing else—into an envelope with a 
note saying that she wished the ring to be sold and the 
proceeds to go to the foreign field. A friend of mis¬ 
sions bought the ring and returned it to Mr. Hare, 
that it might be set in the stem of the chalice of a 
communion set which was to be sent to Osaka, Japan. 
April 12th, 1891, Bishop Hare visited Osaka, attended 
the Synod of the Japanese Church, confirmed a class 
and celebrated the Holy Communion. A flood of mem¬ 
ories swept over him as he lifted the cup, for it was 
the very same he had sent so long before. It brought 
him face to face with himself in his Master’s work. 

After he had been at work among the Dakotas for 
some time, Bishop Hare took one of his young In¬ 
dians to the East with him. Going into the Mission 
Rooms one day, just at the threshold, they were met 
and halted by a missionary from Japan with one of 
his converts coming out. The two young men 
stopped, startled by the resemblance to his own race 
each recognized. A few words were exchanged 
and they separated; but the Indian turned back, drew 
a ring from his hand and gave it to the Japanese, who 


MISSIONS TO THE INDIANS 187 

at once replaced it with one of his own. It was a 
beautiful symbolic act which later was fulfilled in the 
sharing together of the two races in the great heart 
and labors of Bishop Hare. 

Returning from Japan, Bishop Hare reached his 
home in Sioux Falls August 20th. Six days after¬ 
wards he crossed the Missouri, struck into the Indian 
country with tent, bed, and mess chest, on his way to 
the Niobrara Convocation where seventeen hundred 
Indians, gathered for mutual counsel; welcomed him. 
A month later he was on the spot on the Standing 
Rock Reserve where, a year before, Sitting Bull and 
some of his followers had been killed by Indian 
policemen sent out to arrest them. There, sheltered 
only by a booth of boughs, sixty Indians knelt on the 
sod to ratify and confirm their baptismal vows and re¬ 
ceive their Bishop’s blessing. Accompanied by the 
Rev. Mr. Ashley and the native deacon, Rev. Philip 
Deloria, the Bishop moved between the lines of kneel¬ 
ing figures, laid his hands on the head of each of them 
saying in the Dakota tongue the beautiful confirma¬ 
tion prayer. 

(Confirmation Prayer from the Dakota Prayer Book.) 

Defend, O Lord, this thy Child, etc. 

Hehan owasin Bisop itokam owotannayan canpeska makehde 
inajinpi, qa de eyaya, otoiyohi pa kin akan nape ewicahnake 
kta. 

O Itancan, Hoksiyopa nitawa kin de (qais, Nitaokiye kin de) 
mahpiyata nitowaste kin on awanyaka ye; hecen owihanke 
wanin tawayaye kta; qa anpetu iyohi sanpa qa sanpa Nitaniya 
Wakan kin en icage kta, ecen nitokiconze owihanke wanica 
kin en i kta. Amen. 

1892 

But the work he had done and the plans he had 
inaugurated on his mission to Japan demanded a sec- 


l88 HANDBOOK OF THE CHURCHES 

ond visit. There was need in China, also; for the 
American bishop there had recently died. The Board 
of Missions begged Bishop Hare to include China in 
his second trip. He planned to be absent three 
months. The illness of his aged father and his father- 
in-law made it doubly hard to put so many miles 
between himself and home; but the spirit which 
moved him to reply to an army officer who in 1873 
had commiserated him on the task to which he was 
going, “A minister, like a soldier, must obey orders,” 
turned him cheerfully to the long, cold voyage, and 
he sailed from Vancouver January 13th. The boat 
which carried him barely escaped wreck off the coast 
of Japan. Landing, Bishop Hare spent a busy week 
inspecting and encouraging the Japanese mission, then 
took ship for two weeks in China where he carried 
much comfort. Returning to Japan, he reported to a 
second convocation in detail the condition of each 
institution. He had a cheering report to bring home. 
While he was in Japan his aged father died, and the 
news that two of his Indian clergy had been called to 
lay down their work met him when he reached the 
American shore. Both of them were fruits of the 
mission. Both of them, inspired by love of the same 
Master, exhibited some of His power. George Pay- 
pay was a plain, unlettered man, but one of whom his 
bishop wrote, “He was a brave, steady, well balanced 
soldier of Christ.” Paypay himself narrated at a 
convocation his inner conflict when the bishop called 
him to leave his home, go off ten days’ journey and 
occupy the post of the murdered Pffennel among the 
Cheyenne River Indians. “I did not want to go,” said 
Paypay, “nor did my wife, but I remembered that I 
ought to obey my bishop, so I hitched up my horse 
to my farm wagon and started off. A few days out 
some Indians met me and asked, ‘where are you go- 


MISSIONS TO THE INDIANS 189 

mg?’ and when I answered, they replied, ‘Those In¬ 
dians have killed their missionary and they will kill 
you, too.’ My wife burst into tears and my heart 
failed me, but I remembered the words, ‘I am not 
alone, my Father is with me/ and I pushed on. After 
a few days I met another band of traveling Indians 
who gave me the same warning, but I thought, ‘My 
Saviour has gone before me, my Father is o’er me, 
the Holy Spirit is behind me,’ and I passed on.” 

Of the other, Bishop Hare said, “While the oppor¬ 
tunities of mental improvement granted his brother 
Paypay were so meagre, those afforded to the Rev. 
Charles S. Cook were of the varied and beautiful kind 
which his rich, quiet nature demanded.” Cook had 
been sent to an eastern school and came back dressed 
in the best of taste, carrying a slender cane. “How,” 
the bishop wondered, “would this cultivated, graceful, 
polished man meet the people from whom he had been 
so long absent, and who so often are ignorant, poor 
and wretched?” 

With fatherly solicitude the Bishop watched the 
testing of the young man’s mettle. The answer was 
not long delayed. He says of Mr. Cook: “With 
sublime imagination he saw all that was good in his 
people, however disguised, and what was evil seemed 
not to repel or daunt him, but only to summon all his 
powers to a great effort to reform or remove it. From 
first to last he was a missionary knight in whom scorn 
of the oppressor, sympathy with the oppressed, gal¬ 
lantry in defending his people, and magnetic enthusi¬ 
asm in rallying them under the banner of the Cruci¬ 
fied as their hope and joy in this world and the next, 
brought all his powers into fullest play. Mobile as 
the ocean when its waves rise and fall under the im¬ 
pulse of the wind, his body obeyed his spirit.” He 
rose rapidly and was soon given the spiritual over- 


190 HANDBOOK OF THE CHURCHES 

sight of the Pine Ridge Mission. There, not many 
miles from the Church of the Holy Cross, the horrible 
disillusionment of the poor Indians who had been led 
away by the Messiah craze had taken place. The 
Hotchkiss guns of the U. S. army had mowed down 
men and women and children who wore the sacred 
shirt which their leaders had assured them no bullet 
could pierce—“The Wounded Knee Massacre” many 
white people call it. The wounded and dying were 
brought in and laid on the floor of the church. Over 
them hung the evergreen wreaths which spoke of the 
birth of the Prince of Peace. To them His messen¬ 
gers, Mr. Cook and his wife, ministered without stint. 
The Indian dead, as well as the dead soldiers, Mr. 
Cook committed to the earth. The strain on his body 
and his heart was too great. Tuberculosis, which had 
long been dogging him. found its opportunity and 
claimed him. On Good Friday, 1892, his spirit entered 
Paradise. 

The loss of Paypay and Cook from a force already 
small for the demands of the work, was a severe blow 
that only faith could soften. 

Soon after the admission of South Dakota into the 
sisterhood of States, people outside discovered clauses 
in the laws relating to marriage and divorce which at¬ 
tracted those unhappily married. Only ninety days’ 
residence was required before action could be brought, 
summons might be made by publication in a news¬ 
paper anywhere in the United States, suit might be 
brought in any county in the state. Before her citi¬ 
zens realized what had happened, South Dakota had 
become a hissing the country over as the notorious 
resort of people who wished to take advantage of 
these laws. 

1893 

While Bishop Hare was absent in Japan in 1892, a 


MISSIONS TO THE INDIANS I9I 

member of the “Divorce Colony” who regularly at¬ 
tended Church services in Sioux Falls, ordered some 
costly windows for the cathedral. On his return 
Bishop Hare refused to allow the windows to be placed 
and wrote the donor that they were at her disposal. 
He felt the deadly disgrace brought upon his adopted 
State by the shameful business and could not bear that 
such conditions should exist in a town where he was 
asking people to send their young daughters to be 
educated. With the co-operation of ministers of all 
denominations he circulated a petition to the legislature 
of 1893, and went himself to the capital. By an un¬ 
solicited vote, the House of Representatives gave him 
the use of their hall to make an address on the subject 
of a reform in the laws. He swayed public opinion, 
particularly in his own communion, by a ringing pas¬ 
toral. That session of the legislature lengthened the 
period of residence to six months and improved the 
requirements regarding summons. But, though there 
were still not a few immigrants seeking temporary 
residence, those who profited financially by the traffic 
were not content. They conspired to secure the repeal 
of the new law, and some even advocated granting 
the privilege of beginning action at once on entering 
the state! Bishop Hare was horrified. The move¬ 
ment centered in Sioux Falls, his See city and his 
home. For a time he seriously contemplated changing 
his residence and warned his secretary to be prepared 
for such an event. But he was not the man to run 
away while there was a ray of hope and he had 
strength to fight. Calling to his help the leaders of 
other Christian bodies, an appeal to the people was 
drawn up, asking them to use their influence with 
their representatives to prevent legislation in the direc¬ 
tion of greater laxity. Again the sentiment of the 
majority ruled and the schemes of the avaricious few 

17—c. M. 


192 HANDBOOK OF THE CHURCHES 

were thwarted. His service in the matter of lifting 
South Dakota to a higher plane in this regard, led the 
Governor to appoint Bishop Hare as South Dakota’s 
delegate to a convention held in Washington in the 
interests of uniform divorce laws. Three of the arti¬ 
cles adopted by that convention received the sanction 
of the South Dakota Bar Association and were made 
a part of the statutes by the legislature of 1907. Even 
good things can be put to very bad uses. The enemies 
of reform were not dead. The recently adopted 
“Referendum” was invoked to delay the enforcement 
of the new law,—there was little hope of its repeal. 
At that time the disease which Bishop Hare had been 
combating for seven years had made such headway 
that he was forced to spend much time going and com* 
ing between his field for periods of work and his phy¬ 
sicians for treatment that would give him enough 
relief from pain and exhaustion to allow him to go on 
again. When in his field he was obliged to follow a 
few hours of work by a period of relaxation. Such 
was his condition when the diabolical plot was re¬ 
vealed. It roused every fiber of his manhood. The 
doctors gave him a few weeks’ leave of absence. He 
hastened home, consulted with the Rev. Dr. Thrall, 
Superintendent of Congregational Missions, Bishop 
O’Gorman of the Roman Catholic diocese of Sioux 
Falls, Dr. Warren, President of Yankton College, 
Dean Stirling of the Law Department of the State 
University, and others, and with them planned a 
counter campaign. The Bishop drafted a “Broadside” 
which explained and expounded the laws which law¬ 
yers were invoking the referendum to suspend. The 
provisions in question were: a requirement of one 
year’s residence before beginning suit and trial in a 
regular term of court in the county where residence 
had been established. He exposed the cupidity of 


MISSIONS TO THE INDIANS 


193 


those who sought the laws’ repeal and appealed to the 
patriotism of voters to settle the question by an over¬ 
whelming vote. He arranged that the article should 
appear simultaneously, three or four days before elec¬ 
tion, in the leading dailies and in practically all the 
weekly papers published in South Dakota, and to have 
copies in the form of galley proofs in the hands of 
the Christian ministers of the state for distribution on 
the Sunday next before election, thus reaching the 
most sober and thoughtful element everywhere. He 
directed that, until election day was past, the prayer 
in the service for the Consecration of a Church for 
faithful and happy marriages should be used through¬ 
out the District of South Dakota. The physician’s 
leave expired before election day. The Bishop was 
unable to cast his personal ballot; but he had the satis¬ 
faction of seeing South Dakota repudiate her past 
error by an emphatic vote to retain the new clauses 
in the divorce law. 

Time brings its gifts in a balance, on the one side 
care, on the other compensation. So came the events 
of the days that made up the years of our Bishop’s 
life. So might one record 'them. 


CARE. 

1895. Body worn to exhaustion. 
Doctors command immediate 
cessation of ajl.l work. 

Two faithful clergy die. 

1896. Resources cannot be made 
to cover needs, economize 
how he will. The Board of 
Missions gives notice that the 
appropriation for the District 
of South Dakota may be re¬ 
duced. Illness forces the 
Bishop to be absent from his 
field from October till April. 

1897. St. Elizabeth’s School 
iburns. 

1898. 

COMPENSATION. 

Friends at the East add $10,000 
to the endowment of All 
Saints’ School. 


Three natives are ordained. 

The Woman’s Auxiliary sends 
$1,700 for the education of 
daughters of his clergy, and 
a friend gives $7,000 on con¬ 
dition needed rest is taken. 

No lives are lost. Indians them¬ 
selves contribute $400 towards 
rebuilding. Twenty dioceses 
are represented in the gifts 
which quickly replace it. 

The 25th anniversary of his con¬ 
secration celebrated at the 
General Convention at a spe¬ 
cial joint session. A silver 
loving cup “From friends 
who love and honor him” is 
presented, and later in the 
day is filled with gifts for his 
work by members of the 
Woman’s Auxiliary. 

Many new churches built. 


194 HANDBOOK OF THE CHURCHES 

So the balance swung. In one year, 1902, three of 
those who had been longest in the field died: Mrs. 
Robinson, who had been her husband’s faithful ally; 
Mrs. Cleveland, who came in the early days as a train¬ 
ed worker and had given herself without stint to the 
poor and sick and lonely of both races; Rev. Joseph 
W. Cook, who, more than any other, had turned the 
minds of native young men to the ministry and had 
personally trained almost every one of the Dakota 
clergy. He had set an example of entire consecration 
by the devotion of all that he was and all that he had 
to the work God gave him to do. Sorely did Bishop 
Hare miss his tested wisdom and his friendship. 

1904 

During the years that followed, the burden of the 
financial support of the Indian schools grew heavier 
and heavier. Those in authority at Washington 
thought well to reverse the policy inaugurated by 
President Grant, and began to cut down and finally 
withdrew altogether the rations due the children under 
treaty, if such children were attending “sectarian” 
boarding schools. The loss of the rations was the 
death of two of the oldest and best Church schools. 
Tremendous as had been their influence in leading the 
Dakotas to Christ and in preparing them for citizen¬ 
ship, and deeply attached as the bishop and people 
were to them, the evangelical side of the work had 
grown to such proportions that even to maintain it as 
it was, stretched the appropriation of the Board until 
one could count the separate pennies—some of the 
helpers receiving only three dollars a month in recog¬ 
nition of their services. Not one dollar more could 
be spared for the schools. The Bishop argued with 
the government officials that, if the rations were due 
the children, the fact that they were receiving their 


MISSIONS TO THE INDIANS 


195 


education free in Church schools ought not to forfeit 
their rights. He took the case to President Roosevelt 
in person; but the decision was against him. St. Paul’s 
was sold to the government at a great sacrifice and 
St. John’s was closed and the materials of which it 
was built wont for almost nothing. That the govern¬ 
ment later returned to the issue of rations and even to 
appropriating Indian money for the support of Ro¬ 
man Catholic schools, could not restore the dead to 
life. However, two efficient Indian schools remained, 
and an addition made room for more girls in All 
Saints School. 

Better still, to the delight of the family and the 
comfort of the Bishop, the addition provided on the 
first floor a suite of rooms for the bishop’s personal 
use. Every one was glad and relieved to have him 
move from the little rooms on the third floor which he 
had occupied since the opening of the school. The 
change brought him nearer to the play-ground from 
which merry voices often helped him over hard places. 
Often he would leave his desk for a moment to watch 
the children at their games and smile encouragement. 
Following the enlargement of the school came a be¬ 
quest of $30,000 from Felix R. Brunot to increase the 
endowment of the school. This relieved the bishop’s 
heart of anxiety for the future. Another relief was 
the reduction of the number of church buildings in 
the district on which debt rested to ONE. Where 
property was vested in local corporations, the bishop 
could use only his influence to prevent the contraction 
of debts on unconsecrated buildings, but no debt of 
any kind was ever allowed to rest on any church or 
school building in the Indian field, or in the white 
field where the Bishop was personally responsible. 

Still another comfort was the fact that almost with¬ 
out exception the congregations in the district wel- 


I 96 HANDBOOK OF THE CHURCHES 

corned the apportionment plan, gave the sum asked 
of them, and that South Dakota always overpaid its 
apportionment. 

1905 

The state of South Dakota is 200 miles long and 
300 miles wide. Scattered over its 85,000 square 
miles there were, in 1894 , one hundred and twenty- 
five church congregations, few of them strong enough 
to walk entirely alone. Seventy-five of them could be 
reached only by wagon, and those in the Black Hills 
required the bishop to travel from twenty to twenty- 
seven hours by rail each way to visit them. There 
were three boarding schools dependent largely upon 
the bishop for support, their very success making ever 
new demands upon his thought. By 1904 parallel lines 
of railroad ran west as far as the Missouri River with 
more or less inconvenient north and south connec¬ 
tions ; two roads were preparing to cross the Missouri 
and traverse the plains to the Black Hills. This would 
bring the Black Hills nearer to Sioux Falls; it would 
also bring an inrush of settlers into hitherto inacces¬ 
sible parts of the state and so an increased number of 
souls to be shepherded. This increased responsibility, 
the weight of years, a recurrence of the old difficulty 
with the heart, and a cancer which the best medical 
skill had been combating for four years, all made it 
impossible for Bishop Hare to fulfil all the demands of 
his office. Feeling that it was not well for the District 
to be entirely dependent upon one so liable to sudden 
prostration, the bishop laid the matter before the Gen¬ 
eral Convention ready to accept any solution that 
promised relief for his district. There was no exist¬ 
ing canon which allowed the election of a coadjutor or 
suffragan, yet the House of Bishops could not bring 
itself to accept his resignation. The alternative was to 
enact legislation which would make it possible for him 


MISSIONS TO THE INDIANS 197 

to have an assistant, and this the convention did. It 
was “an act of generous care which I can never for¬ 
get,” said the Bishop to the Convocation of South 
Dakota. Under the provisions of the special canon an 
assistant was duly chosen, ibut for family reasons he 
declined the election. It looked as if the last clause 
in the canon, “This canon shall take effect immedi¬ 
ately, but no election shall take place under its pro¬ 
visions after December 31, 1905,” might leave Bishop 
Hare without the relief it was meant to give; but 
without a murmur he cheerfully continued to spend 
all that he had of thought and strength for South Da¬ 
kota. On June 9, 1905, at a special session of the 
House of Bishops, the Rev. Frederick Foote Johnson, 
General Missionary in Western Massachusetts, was 
chosen as assistant to the Missionary Bishop of South 
Dakota. Bishop Hare was wholly pleased with the 
election, though Mr. Johnson was a total stranger to 
him. “They have given me a man after my own 
heart,” he happily announced to friends who met him 
at the station on his return from the special meeting. 
In August Mr. Johnson accepted the work and his 
consecration took place November 2. The need of his 
presence in the field prevented Bishop Hare’s attend¬ 
ing the consecration which was at Newtown, Connec¬ 
ticut, and the condition of his health forbade his re¬ 
maining in the West long enough to welcome his as¬ 
sistant in person; yet every one in South Dakota knew 
that nothing could give Bishop Hare more satisfaction 
than that the assistant bishop should be received and 
loved as “God’s gift to South Dakota,” a name Bishop 
Hare liked to use. Bishop Johnson called out in 
abundant measure just such a welcome. There was 
never a day after his coming that he was not a com¬ 
fort to his elder bishop, who rested in the assurance 
that the mission which he loved more than his own 


I98 HANDBOOK OF THE CHURCHES 

body need not suffer when pain made it impossible for 
him to serve personally. Bishop Hare assigned to 
Bishop Johnson the sole care of a definite portion of 
the field, keeping for himself, however, not a small 
field and a major portion of all other responsibilities. 

The same convention which gave him an assistant 
gave Bishop Hare another honor. When it established 
Courts of Review in connection with the several mis¬ 
sionary departments, and chose Bishop Hare to pre¬ 
side over such court in the Sixth Department, doubt¬ 
less the sole intent was to select the wisest, most fair- 
minded man available; but they chose one whom, 
thirty years before, some of his brethren had thought 
to be unjust in his treatment of a presbyter who had 
splendidly laid foundations for the Church among the 
Dakotas. The knowledge of their disapproval did not 
affect his decision, nor did he allow it to cloud the 
sunshine which the confidence of those who knew the 
facts shed upon the tragedy of those years. He never 
allowed himself to brood. Nevertheless, his joy in 
this expression of faith in his fitness to be a judge 
showed that his sensitive soul had felt what his robust 
manhood had not allowed to weaken him. “I con¬ 
sider this election the greatest honor of my life,” he 
wrote his secretary. The song in his heart as he re¬ 
turned to South Dakota was not a “Nunc dimittis,” 
but “I will serve my God while I have my being.” 

1906 

He had intended to spend the winter of I905 -’o 6 
with his sisters in Atlantic City, but his boyhood 
friend, Mr. W. W. Frazier, invited him to cruise with 
him for five weeks in the warmer waters of the Atlan¬ 
tic. His physicians urged his acceptance of the invi¬ 
tation and he went. Though now a constant sufferer, 
he found much to enjoy in the tropical countries where 


MISSIONS TO THE INDIANS 


199 


the yacht touched, and these things he shared with 
those left behind by sending pictures and descriptions 
to 'them. The cruise over, he came as soon as possible 
to his people, filled the days the doctors allowed him 
to be in the West with visitations, conferences and 
writing; then obediently returned to New York to St. 
Luke’s Hospital for an examination. At the end of 
May he was allowed another four weeks in his field, 
to preach, as his custom was, the baccalaureate sermon 
for All Saints School, preside in the annual convoca¬ 
tion of the Eastern Deanery and set the business of 
the district in order. Then he went to the softer, 
cooler climate of Winter Harbor, Maine. From that 
retreat he sent reports of cheering progress towards 
recovery, sometimes in playful vein: 

REPORT OF w. H. HARE 
“General conduct, “Passable, 

’’Obeying his doctor, “First rate, 

“Remembering his friends, “First rate, 

“Prospect that he will be able “Not bad.” 

to graduate and go back 
home, 


During the summer he made all arrangements for 
the Indian Convocation which he had called to meet 
at Santee early in September. But intense neuralgic 
pain caused the doctors to remove one of his facial 
nerves. The operation was performed at Bar Har¬ 
bor towards the end of August. All went well for a 
time. Everything was in train for him to leave for 
the West when the wound became infected. He felt 
himself whirled towards a state of helplessness. He 
used his remaining hours of consciousness to inform 
his assistant that the duty of presiding at the convoca¬ 
tion must fall on his unaccustomed shoulders, wired 
his secretary what books and papers ought to be on 


200 HANDBOOK OF THE CHURCHES 

hand at the sessions and not to forget to take all his 
camp blankets against the weather being cold and 
there being a shortage. This done, the bishop became 
delirious. 

At that same hour thousands of Christian Indians 
were on their way in companies, some by train, more 
by wagon, moving towards the appointed meeting 
place, confidently expecting 'there to greet their beloved 
bishop face to face. Their gallant faith and loyal love 
turned grief and disappointment at his absence into a 
spur to make the convocation all their bishop would 
have it. Cold rains drizzled every day—it only made 
determination grow. God’s Good Spirit was mani¬ 
festly over all to guide and bless. Supported by the 
experienced wisdom of the missionaries and the good 
order and earnestness of the people, Bishop Johnson 
met the emergency splendidly. 

1907 

But Bishop Hare’s work was not yet done. Again 
his marvelous power of recuperation asserted itself. 
In October he was back again in South Dakota and 
remained there till winter set in. The second week in 
January he presided at the first council of the Sixth 
Missionary Department in Des Moines, Iowa, from 
there going to Atlantic City. The doctors allowed 
him to be in the West for four weeks at Eastertide, 
1907, but he had to return and put himself in the 
hands of a surgeon once more when the four weeks 
had passed. With his own pen he wrote to those near¬ 
est and dearest to him that what the doctors proposed 
had his full approval. Three weeks later, from his 
room in St. Luke’s Hospital, he sent this message: 

“The surgeon found the condition of my face on my 
return to New York, April 13, such as to require a 
radical surgical operation, and on April 17th, in this 


MISSIONS TO THE INDIANS 


201 


hospital, he removed successfully the right eye-ball 
and contiguous flesh. He promises me speedy recov¬ 
ery, a clean and healthy scar, freedom from pain, and 
a better time than I have had for years; and no prob¬ 
able recurrence of the malady.” How little he in¬ 
dulged in self-pity an earlier letter shows. “I have 
been in the solarium for an hour or two for several 
days now, and I got down to the chapel service this 
morning at eleven. The doctor is pleased with the 
way my wound behaves, which, however, is not to my 
credit. I shall have to be ‘single-eyed’ hereafter, and 
that will not be to my credit, either.” 

His bodily infirmity brought this recompense: that 
his people realized before he was gone what an incal¬ 
culable blessing his unostentatious, unselfish life had 
been to both Church and State, and took occasion to 
express their appreciation with a tender warmth which 
would have been impossible had he not become such a 
brave and cheerful sufferer. In an illuminated book 
of two hundred pages, containing the signatures of 
more than a thousand of the communicants of the 
Church in South Dakota, these words were addressed 
to Bishop Hare: 

“As May 17th was the 70th anniversary of your 
birth, w$ feel that we cannot allow the occasion to 
pass without expressing to you our sense of gratitude 
to Almighty God as we reflect upon the abundant la¬ 
bors with which your life has been filled and the use 
God has made of them in guiding into the ways of 
truth and peace those of His children whose privilege 
it has been for more than thirty-five years to have you 
for their chief pastor. 

“As the years have gone by, your steadfast devotion 
to duty, your thoughtful consideration for others, your 
heroic endurance of the many hardships you have had 
to face, your faithful and self-sacrificing endeavors to 


202 HANDBOOK OF THE CHURCHES 

make full proof of your ministry and to be to your 
people a true and worthy shepherd, have, we assure 
you, established you firmly in their affections and in¬ 
spired reverence and devotion to Christ and His 
Church. ‘Not counting your life dear unto yourself/ 
but always ‘spending yourself and being spent’ in the 
faithful performance of the arduous duties of your of¬ 
fice, your noble example has taught those outside the 
Church in South Dakota to name her name with rev-, 
erence and the children within the fold to love and 
bless her. Loyal to the ‘faith once delivered to the 
saints’ both in life and doctrine, we must thank you for 
all that you have done and been to us, and praise and 
thank our heavenly Father for having guided His 
Church in choosing you for this work and having 
spared you to devote more than half of your life to it. 

“Praying that God may spare you for many years 
to come to guide as wisely and lovingly the labors of 
the Church in South Dakota as you have done in the 
past, and pledging ourselves to follow loyally your 
leadership and keep you always in our hearts and 
prayers, we are, 

“Faithfully, gratefully and affectionately your chil¬ 
dren in God.” 

With the book was a purse which was presented by 
the Rev. J. H. Babcock, president of the Council of 
Advice, who was near the end of the “twenty happiest 
years” of his long life. The purse was, he said, “the 
outward and visible sign of the inward and spiritual 
love which the letter had expressed.” It was to be 
used absolutely at the Bishop’s discretion. “We do not 
say that it shall not be used to build churches and rec¬ 
tories, or for the schools, but for the Bishop’s personal 
comfort, because it wouldn’t be any use! The Bishop 
isn’t that kind of a man.” 

At the same time the alumnae of All Saints School 


MISSIONS TO THE INDIANS 


203 


presented a little book of their own, the separate pages 
coming from “old girls” scattered in twelve different 
states, bound together with this letter: 

“My Own Dear Bishop: —In this your twenty-third year 
of work in your and our dear All Saints’ School, may we, 
your Alumnae, tell you very simply what your life has meant 
to us,— 

“A living example of gentleness, goodness and courage, a 
constant inspiration to attaining your ideals of womanhood; 
a steadying, strengthening influence in our everyday life, and, 
perhaps, dearer to us than all this, a father,—wise, tender and 
forgiving. 

“We bring you today our deepest devotion, love and 
gratitude.” 

This little book the Bishop afterward kept at his 
right hand on his study desk. Often in the evening, 
after the day’s work was done, one might find him 
turning over its pages, reading the special messages. 
On one page he read: “Each year deepens my appre¬ 
ciation of the privilege of having known you and of 
having graduated from your school.” Another writes: 
“How happy I am to be able to write to you who held 
me on your knee as a child, fostered my early educa¬ 
tion, and are now to me as my father.” One of three 
sisters who had graduated at intervals wrote: “It 
would be impossible for me to put into words our love 
and gratitude for all the good we girls have received 
from you .... from those friendly and informal 
Sunday evening talks and chapel talks, and most of 
all from the daily and close contact with a man so 
noble, so gentle and kind to us all—a man who lived 
so close to God.” 

So the love that he had poured out to make the 
school the home of beauty, peace, sweet purity and 
high ideals came back to him when the shadows were 


204 HANDBOOK OF THE CHURCHES 

lengthening and it was almost time for him to say 
“Good night” to all his dear ones still in the flesh. 

Though the doctor’s hopes were not fully realized, 
the relief afforded made it possible for the Bishop to 
take up again the work of making visitations. In July 
he visited the Black Hills, and in August, to the great 
joy of the people, he was present at the convocation at 
Rosebud, where, among other acts, he confirmed a 
class of 58 Indians. In November he went to the 
northernmost of the Indian missions—Standing Rock. 
In December he visited the Lower Brule missions and 
crossed once more to the Black Hills. After Christ¬ 
mas, as he had long been wont to do, he went to the 
East in the interests of his work. March winds were 
not half through their work when he was at home 
again. 

1908 

A few weeks in August were spent on the seaboard. 
Then, with his sister, Miss E. C. Hare, he returned for 
his last gathering with his Indian flock. We met him 
in Chicago. It seemed that it was now time that he 
should be cared for; but no, he insisted on looking out 
as usual for the comfort of the party. In Omaha he 
took us out sight-seeing—for to us it was a new town. 
At Rushville, where we arrived in the evening, he saw 
that all had supper and as comfortable quarters as the 
little hotel afforded before he went himself to rest. 
Again in the morning, before he would set out on the 
thirty-five mile drive to the convocation grounds, he 
made sure that all the visitors—now quite a party— 
had seats in the wagons which were bound thither. 
On the drive, so familiar to him, he remembered that 
all was new to us, and repeatedly stopped the driver 
that we might enjoy a view, or gather some of the 
strange fruits and flowers by the wayside. After driv- 


MISSIONS TO THE INDIANS 


205 


ing several hours, we reached the top of a hill, and 
there, spread on a wide plateau, lay the great circle of 
tents, a village of three thousand souls, with the little 
white chapel and mission dwelling set like a gem in the 
midst. Hundreds of horses, grazing both within and 
without the circle of tents, were resting from the long 
journey to the camp. As we drove into the circle, 
men and women and children came forward rever¬ 
ently, yet eagerly, to greet the white-haired shepherd 
who had led them so many years in the wilderness. 
Fathers with half'grown children at their sides gave a 
hearty “How.” Mothers with baibes in their arms 
stood in shy expectancy, hoping that the Bishop’s hand 
would rest in blessing on the little dark heads so dear 
to them. Standing near the chapel was a splendid old- 
time lodge, all decorated with blue and red and yellow 
prancing ponies, which some thoughtful person had 
brought for the bishop’s use. But there were many 
visitors, tent room was scarce, so the Bishop gave up 
his gorgeous tent to the visiting clergy from the white 
field and accepted an invitation to be the guest of a 
family who lived within easy driving distance. There, 
though it separated him from the social life of the 
camp, the Bishop was far more comfortable than would 
have been possible elsewhere. 

As the sun began to sink towards the west, criers 
galloped about the circle bidding the people to sunset 
prayers. They gathered under the blue dome of the 
sky, men on one side, women and children on the 
other, in the midst a group of men who had grown old 
in the work; the Bishop, Rev. Messrs. Burt, Robinson, 
Ashley, Walker, Deloria, Ross, Clark, Holmes, with 
younger clergy, catechists and helpers. The service 
was simple—just a hymn, the Creed, the Lord’s Prayer 
and a few collects, another hymn, and the bishop’s 
benediction; but the beauty of the Indian language, 


206 handbook of the church's 

the heartiness of the people’s responses and their deep 
reverence, and the fact that they were alone in the 
wilderness like God’s people of old, made it both touch¬ 
ing and inspiring. After the service the people scat¬ 
tered to their tents and the Bishop drove away for the 
night. Later in the evening the sound of prayers and 
hymns went up again from the booths where the St. 
Andrew’s Brotherhood, the Brotherhood of Christian 
Unity, and the Woman’s Auxiliary were holding even¬ 
ing sessions. 

The first great service of convocation comes on the 
second day. The people are camped in a fixed order, 
according to the mission from which they come. Early 
in the morning the horses are driven off to the creek 
for water and the women prepare breakfast over little 
fires in front of the tents. They are expert in doing 
a maximum amount of cooking with a minimum 
amount of wood, for wood is precious on the almost 
treeless plains. When the work is done, a crier goes 
the rounds, “Make haste! Make haste! The convo¬ 
cation of the Niobrara Deanery is about to begin!” 
The people from each of the ten departments begin to 
form in columns with their banner flying at the head. 
Dean Ashley directs their movements by signals. 
When all are ready the columns turn, march to the 
great booth, and file in silence to their assigned places. 
The organ and accompanying instruments begin the 
processional hymn, and from the chapel the long pro¬ 
cession of helpers, catechists, deacons, priests and the 
Bishop move to the entrance, where the lines separate 
and the procession reverses, the bishop leading the way 
to the improvised chancel. Confession and Creed and 
chants and hymns rise “like the sound of many wat¬ 
ers.” The communion service is wonderful. The Da¬ 
kotas are quite familiar with a simple choral setting 
and love the service. There, on that great expanse of 


MISSIONS TO THE INDIANS 207 

prairie, where a generation before the wild Indians 
kept the people of the whole United States in sus - 
pense, there gathered about the Lord’s table battle- 
scarred warriors, women bent with age, people in the 
prime of life, young men and women fresh from 
schools, still younger boys and girls—a part of that 
“great multitude which no man can number, of all na¬ 
tions, and kindreds, and people and tongues” who 
shall some day “stand before the Lamb clothed in 
white robes, and palms in their hands.” One could 
think of nothing else as their voices rose in the Gloria 
in Excelsis. 

In the afternoon the women began to bring their of¬ 
ferings and lay them before the bishop, designating a 
large portion, but giving a goodly share “at the Bishop’s 
discretion.” Over three thousand dollars they laid 
there. Another afternoon the bishop has a happy Eng¬ 
lish service with the young people and children, an 
Indian girl playing the organ. Indian mothers who 
did not understand English gathered about the booth, 
somewhat wistfully but full of pride. 

The discussions at the convocation are meant to in¬ 
cite to more earnest effort to “live soberly, righteously 
and godly in this present world,” and are often of 
most practical nature and quite to the point. The 
Bishop arranged that all the people should hear the 
Agency physician give a lecture on the cause, preven¬ 
tion and cure of tuberculosis. It was good to hear 
him say that, while at the time he went to the reserva¬ 
tion the death rate was higher than the birth rate, it 
was now reversed and the births were exceeding the 
deaths by a good percentage. 

There are services, confirmations, an ordination of 
a young Indian to the Diaconate, conferences and pri¬ 
vate interviews, which the Bishop conducts; so the 
happy days of the convocation of 1908 slip into the 


18—c. M. 


208 handbook of the church's 

past, bishop and people both realizing that it is prob' 
ably their last together, but not allowing that thought 
to overshadow their joy in their common service of 
Him who is the Lord of Life. 

Back from the convocation to “the haven where he 
would be” the Bishop came, to the school which his 
presence had made a home, to welcome back his “fam¬ 
ily,” the teachers and pupils of All Saints School. As 
he looked about him one evening at dinner, he recalled 
the remark of a colored woman in the days when he 
was Secretary of the Foreign Committee, “I perceive 
that you are to be very populous,” and saw in the fam¬ 
ily gathered in the dining-room the fulfilment of her 
prophecy. 

In October, after a visit to the Black Hills, Bishop 
Hare went to Fargo, North Dakota, to preside at the 
Council of the Sixth Missionary Department. Bishop 
and Mrs. Mann and their daughter did everything that 
thoughtful consideration could do to make him com¬ 
fortable and give him opportunity to rest. At the 
close of the session, when Bishop Hare rose to make 
the last of a series of missionary addresses, the whole 
congregation spontaneously rose and stood till he 
reached the pulpit. In spite of the ravages of disease 
and the surgeon’s knife, he had kept his striking pres¬ 
ence. His body never stooped, his snow white hair 
seemed a halo about his splendid head. The radiant 
smile (for which one of his clergy remarked that he 
would gladly give a fortune) was, if possible, more 
winning as years and pain increased. There was about 
him that night a beauty not all of earth. The heart 
from which disappointment seemed to call out only 
more compassionate love, the spirit which sang with 
Job, “Though He slay me, yet will I trust Him,” seem¬ 
ed to shine through his flesh. Never did he speak more 
convincingly nor with greater inspiration. He lifted 


> 


fc 


MISSIONS TO THE INDIANS 209 

us to a plane far above the friction and pettiness and 
suspicion and jealousy which so often seem to hem in 
even good Christians. The Church in the Sixth De¬ 
partment is richer and stronger today for the high 
aspirations and noble resolves begotten of that Coun¬ 
cil. 

On the train the next day, the Bishop asked his sec¬ 
retary if the congregation rose when he came forward 
to speak. “I knew some of those in the chancel did, 
but I could not see the congregation.” And when he 
heard the answer, he exclaimed, “My! my! my! A 
man ought to be willing to suffer a great deal for that.” 

The rest of October and all of November was spent 
in South Dakota; then the Bishop went to Atlantic City 
that he might visit a physician twice weekly; but he 
kept in constant touch with his field and the general 
administration of affairs, leaving to his assistant the 
hard work of making visitations. However, he him- 
|§ self confirmed 136 persons during the year. 

1909 

As Lent approached, he began to hope that he could 
return for another Easter in his western home, and he 
did not hope in vain. On Wednesday of Holy Week, 
he came, tired, but very happy. After resting for a 
half hour, he met the assembled family, saying, “I am 
unspeakably thankful to be with you all once more.” 
The joy of the family was equal to his own. With un¬ 
selfish care he husbanded every atom of strength and 
every moment of time that they might be spent most 
profitably for others. On Holy Thursday evening in 
his cathedral he preached and confirmed and addressed 
a large class. Among them, and the last on whom he 
laid his hands, was the son of an All Saints graduate, 
who had brought her only boy from a neighboring 
; state to receive the apostolic blessing of the Bishop, 


i 


210 HANDBOOK OF THE CHURCHES 

who had confirmed her and her parents before her. 
Besides conducting a short service in the chapel of All 
Saints School at noon on Good Friday, Bishop Hare, 
as he had long been accustomed to do, conducted an 
evening service “In honor of the Great Sufferer” in 
the cathedral, to which he invited Christians of every 
name. The church was full. The Bishop himself made 
the last of a series of addresses which brought the 
events and significance of the day very close. The 
realization that he must soon be called to meet the 
Lord whom he had served so faithfully and of whom 
he spoke so lovingly, made his words particularly im¬ 
pressive. When it was suggested that a carriage 
should come for him at the close of the service, he de¬ 
clined, “I cannot bear to ride on Good Friday.” 

Easter eve he baptized two. Easter morning, waked 
by the carols some of the school girls sang to wake the 
household, he rose for a choral celebration of the Holy 
Communion in the chapel and broke again for us the 
Bread of Life. At n o’clock at the cathedral he 
preached with wonderful vigor a sermon on the Psalm 
of Degrees, and assisted in a second celebration. That 
Easter evening will ever remain one of the blessed 
memories of those who were privileged to be of the 
All Saints household. It was the last of many happy 
Sunday evenings which the Bishop spent in the school. 
From his father’s heart he spoke of the best things of 
life. He asked, as often during his later years, for 
the hymn, “Guide me, O Thou great Jehovah.” He 
reminded us that we often learn in youth things that 
are to be used in mature years. “We ought not to 
think of this world as a ‘barren land.’ Sometimes, 
when people are old, or sick, they are tempted to feel 
so; but God meant us to think that this is a beautiful, 
good land to live in.” He then told stories of the early 
days of the missions, after which, resting on a couch 


MISSIONS TO THE INDIANS 


211 


in his study, he enjoyed the girlish voices raised in 
familiar hymns. 

Monday evening he presided at the annual parish 
meeting of Calvary Church, and there announced the 
appointment of the vicar, Rev. George Biller, Jr., 
whose work in the parish and influence in All Saints 
had rejoiced his heart, to be dean of the cathedral. 

So the allotted time was filled with words and deeds 
of loving service and too soon only the strengthening 
influence and blessed memory of them was all that re¬ 
mained with us. Not many weeks after his return to 
Atlantic City the pain in his face became so exhausting 
that it was only by putting intervals of rest, under the 
influence of quieting drugs, between hours of work at 
his desk, that he was able to accomplish anything. But 
those conscious hours were filled with thoughts and 
plans and correspondence concerning South Dakota. 
He lived with his people in his heart. Every day he 
read, or had read to him, the weather reports, which 
revealed whether conditions were favorable or un¬ 
favorable to the crops on which the prosperity of the 
whole state depends, or,'what was of quite as much in¬ 
terest, whether the children in his three schools could 
enjoy their usual out-of-door sports. At the com¬ 
mencement season, he wrote to the principal of All 
Saints School: “The weather bureau reports cloudy or 
rainy weather all over the country, except the extreme 
south, and I have many fears that the prettiest sight I 
know of this side of heaven—the teachers and girls in 
their exercises and games upon the lawn—was inter¬ 
fered with.” 

In the spring of 1909 the government of the city of 
Sioux Falls was changed to the “Commission” form. 
The last act of the old city council was to send the fol¬ 
lowing letter to Bishop Hare: 


212 


HANDBOOK OF THE CHURCH'’S 


“To the Rt. Rev. William Hobart Hare, 

Bishop of South Dakota. 

“As the last official act of the Mayor and City Council (the 
Commission plan of municipal government taking effect to¬ 
morrow) we wish to extend to you our deepest sympathy in 
your great affliction and to indicate the universal love, respect 
and admiration with which you are regarded, not only by your 
personal friends and neighbors, but also by every citizen of 
Sioux Falls and South Dakota, and to express to you our 
sincerest congratulations upon your approaching 71st birthday 
(May 17), and the earnest hope that your health may be 
restored and that you may long be spared to continue the 
great work in this state to which you have given your life. 
The work which you have done will live long after you have 
passed away. The civilization of our western Indians is due 
more largely to you than to any other man. Your life and 
labors have made the world better. You are one of the great 
missionaries of America, and it is a source of pride to every 
citizen of Sioux Falls and South Dakota that you decided to 
cast your life among us. You have built schools and churches 
throughout the state, and no history of this commonwealth 
will be complete without giving an important place to the 
great work in which you have been engaged and the magnifi¬ 
cent results you have accomplished.” 

(Signed by the Mayor and Aldermen.) 

Bishop Hare was deeply touched by this testimonial. 
He wrote of it: “They overwhelm me. I supposed I 
had forfeited the good will of many by my course in 

the divorce traffic.Well, I am thankful 

above measure.” 

On July 10, 1909, he sent his last message to the 
Niobrara Convocation: 

“To the Dear People Gathered in Convocation, 

“My Dear Friends For thirty-six years God has put it 
in my heart to travel about among you and visit you in your 
homes and churches and to speak to you publicly and from 
house to house the words which would help you to see the 



MISSIONS TO THE INDIANS 21 $ 

true way out of your difficulties and to follow that path with 
a brave, steadfast and cheerful heart. 

“Until recently God has given me strength of body to do 
this and there is hardly any part of your country that I have* 
not traveled over. I think of this with thankfulness and joy. 
Now, however, I am a great sufferer. Perhaps the efforts of 
the doctors will bring me after a while relief and I shall be 
able to return to South Dakota again. Perhaps I am to end 
my days far distant from my old home in South Dakota. 
Whether my path shall lead one way or the other, I am sure 
you will not throw away whatever good words God has en¬ 
abled me to speak or write to you. No. The older people, 
yes, even the older boys and girls, will bear them in mind and 
will talk them over; and fathers and mothers, as their little 
ones grow up, will love to tell them the words their old 
Bishop used to teach them and how those words helped them 
out of tJheir old ways which they came to see could do them 
no good. The Assistant Bishop has the same mind as mine 
and he will always be a help and comfort to you.” 

These words were followed by “a few words of 
counsel,” in which he warned them to “flee from idle¬ 
ness and the old ways, just as Lot fled from Sodom.” 
He reminded them that in the early days, before they 
understood the value of church buildings, or even of 
those who ministered in them, other people had built 
for the Dakotas churches and chapels and had paid the 
salaries of their catechists and ministers; that, when 
they were a little further on, he had “made it a rule 
never to put up a church until the people had thought 
about the matter a good while and had raised $100, 
$200 or $300 towards paying for the church building”; 
that early the “Native Clergy Fund” was begun. He 
told them he thought the time had come when, if they 
wished better buildings to take the place of those they 
already had, they should pay for them themselves. 

During August the Bishop wrote his annual report 
to the Board and spent a good deal of time auditing 


214 HANDBOOK OF THE CHURCHES 

his account books. He was interested in the prepara¬ 
tions going on in Sioux Falls for the entertainment of 
the Council of the Sixth Department, oversight of 
which had been given to the assistant bishop. That the 
people of South Dakota might benefit as largely as 
possible by the inspiration of its sessions, he called for 
a meeting of convocation and of women workers foi 
the day following the close of the Council. He hoped 
that he might be able himself to return to Sioux Falls 
in time for the opening of All Saints School and re¬ 
main until after the Council and convocation; but on 
August 28, 1909, he wrote to the principal of the 
school: “It would be folly to conceal from myself or 
you, dear, brave, strong yet tender heart, the fact that 
I shall not be able to return to South Dakota in time 
for the re-opening of All Saints School;” The day 
after school reassembled he wrote: “The telegram of 
greeting came duly. All love and thanks for it. Your 
letter of Thursday supplied the information for which 
I was hungry, viz., that we shall have a full school. A 
loving greeting to each member of the family. I am 
with you often, in the dining-room, in the chapel— 
which I pray may always be a quiet, happy place for 
busy teachers and girls—and then as you pass out of 
the chapel to your various rooms of work. Are there 
any homesick girls? Tell them I know one very home¬ 
sick man—myself—but I do not boo-hoo about it. That 
is poor medicine.” 

Such messages as this illustrate how, while his body 
kept him far from them, his thoughts moved amid fa¬ 
miliar scenes in the little log and frame chapels and 
churches which dot the plains or nestle in the villages 
of South Dakota, in the homes of missionaries, lay 
readers, catechists, helpers and other lay people in 
which he had often been a winsome guest. “I count 
myself in nothing else so happy as in a mind remem- 


MISSIONS TO THE INDIANS 215 

bering my dear friends/’ was one of his favorite say¬ 
ings. In the days of enforced quiet how much of this 
happiness was his! 

One evening in September, as he sat in the home he 
had made with his sisters, he unexpectedly withdrew 
from the family circle and went up to his room. His 
son followed, asking, “What is it, father?” “Some 
business that I must attend to,” was the answer. “I 
want to write a check.” The sight of his widowed eye 
was now nearly gone. He could not see what he was 
writing. The pen turned in his hand. But he wrote 
a note saying that the check was to redeem his promise 
to contribute towards the expenses of the entertain¬ 
ment of the delegates to the Women’s Conference, a 
pledge that was made verbally early in August and of 
which he had not been reminded except by the prompt¬ 
ing of his own solicitous heart. 

The women of the district responded eagerly to their 
bishop’s invitation to be in Sioux Falls during the 
Council. Forty from the Indian field alone came and 
were quartered in the Dexter Memorial House. They 
contributed the most striking and helpful element in 
the Women’s Conference. While members of the 
Council and the Conference were gathered in his see 
city, the president of the Council, the senior Bishop of 
the Sixth Department, had filled full his cup of suffer¬ 
ing and was lying unconscious, so far as human sense 
could know, waiting for the Master to come and take 
him home. Was it because he was unconscious in At¬ 
lantic City that his presence seemed almost tangible 
in Sioux Falls during those days? Many spoke of it. 
True, there were the cathedral and school which he 
had builded; true, there were almost a hundred of the 
race which God had used him to win for Christ taking 
an intelligent part in Christian deliberations. These 
spoke of his life work, but there was something more 


216 handbook of the church's 

and different. When the news came that their Bishop 
lay dying, something of the calm faith which so char' 
acterized him showed itself in his people. They went 
on as he would have had them with the task in hand. 
The Indian women asked to be permitted to visit his 
rooms in the school, and there in the room where 
stood his narrow bed, on whose walls were photo¬ 
graphs of his parents, wife, son, granddaughter and 
many friends, in the place where he was wont to pray 
for them, there they raised their voices in hymns of 
praise to God for the good example of His servant, in 
chants and prayers learned in Christian schools they 
quieted their aching hearts. They could not sleep that 
night. In their dormitory they kept vigil, repeating 
psalms and prayers and hymns until far into the night. 

No white woman can realize what the life of that 
one man had meant for Indian womanhood; for no 
white woman, in this generation, has been just where 
those Indian women were when Bishop Hare was sent 
to South Dakota. Their Bishop had made them sure 
that God had a place for them in His Church, that 
their loving labor and its fruits were acceptable to 
their heavenly Father. His never-failing, gentle cour¬ 
tesy, his sympathetic interest in all that concerned their 
happiness and well-being, his transparent purity, his 
sublime faith, were to them a mirror in which they 
saw reflected the Lord Himself. That day they had 
brought their gifts, ”to help the Bishop,” they said with 
trembling lips. With their money we bought material 
for the purple pall which covered the casket that con¬ 
tained his tired body from the time it reached Sioux 
Falls until it was gently lowered to its resting place 
near Calvary Cathedral, for he had asked that his body 
might rest in the soil of South Dakota. 

The whole city went out to meet the Bishop’s body 
—mayor, city commissioners, men of all walks of life. 


MISSIONS TO THE INDIANS 21J 

Almost all the clergy of the district and a large num¬ 
ber of lay people, among them many Indians, came to 
join in the last loving rites. At the chapel of the 
cathedral the girls of All Saints School waited and 
sang “For all the saints who from their labors rest,” 
as it was borne into the chapel and laid near the altar. 
Then followed a celebration of that Feast in which 
those within and those without the veil meet in wor¬ 
ship of Him who is the Lord of life. 

Some of his “daughters” lined the grave with flow¬ 
ers. As the “golden evening brightened in the west,” 
after a service full of triumphant hope and solemn joy, 
all that was mortal of the great Bishop of South Da¬ 
kota, borne from the cathedral on the shoulders of 
three of the white and three of the Indian clergy, was 
committed to the ground. One (by one the members of 
the school dropped a flower upon the casket, not be¬ 
cause we felt that our Bishop himself was there, but 
because in that body he had shown how beautiful and 
wonderful a human soul may become. Life for him 
was not finished, but begun. Not finished even on 
earth, because till time shall cease men and women 
will be happier and holier because through the space 
of seventy-one years William Hobart Hare had moved 
in it a true and faithful servant of Jesus Christ. 































































CHAPTER VI 


WOMAN’S WORK 

































CHAPTER VI 


WOMAN’S WORK 

No account of missionary work among the Indians 
would be complete without some record of the women 
who have faithfully labored for their salvation. 

Bishop Hare invited Miss Mary Francis, in Au¬ 
gust, 1880, to take up the work for him in St. Mary’s 
Mission Boarding School. The first missionary to 
welcome her was Mrs. Knapp, principal of Hope 
School. At St. Mary’s School she was met by Miss 
Amelia Ives, the principal, and Sister Mary Graves. 
Miss Francis’ value to the work for nearly thirty years 
can hardly be overestimated. Enthusiastic, energetic, 
cheerful, faithful and thorough, she was truly a de¬ 
voted Christian woman. First at Santee for ten years, 
then Rosebud, later at Standing Rock, where she 
opened St. Elizabeth’s School, of which she was prin¬ 
cipal for seventeen years, and at the same time Mr. 
Deloria’s valued assistant in his church work. She was 
obliged by failing health to return to the East in 1910 
and give up her work. 

Sister Mary and Miss Ives had been at work for 
eight years, at first on the Ponka Reserve and then at 
Yankton. There were thirty-six girls in the School 
for whom Miss Ives was responsible. Sister Mary 
was not strong, but her Christ-like spirit was an in¬ 
spiration to all. Miss Ives worked hard from morn¬ 
ing till night. Her garden and farm were among the 
best in the country. When a visitor asked Sister Mary 
from which state she came, the bishop quickly re¬ 
sponded: “It has taken many states to make Sister 


222 HANDBOOK OF THE CHURCH’’S 

Mary.” In July, 1873, Sister Mary and Miss Ives 
were sent to the Santee Agency to assist in the work 
and acquire the Dakota language. At Ponca Sister 
Mary had beeen house-mother and teacher and 
the name given her by the Poncas was “the 
woman who thinks and decides.” At Santee, 
while awaiting a boat up the river, smallpox broke 
out. Both ladies remained at Santee during the epi¬ 
demic, which lasted three months, during which time 
there were seventy-five deaths. “They were always 
found with the sick and dying, winning the love of all 
the Indians by their heroism.” The last six years of 
her life were passed in the Harrison Memorial House, 
Philadelphia, from which she first went out to her 
work in the mission field, and from this same place, 
after twenty-nine years, she has now gone to her rest 
and reward.” 

Miss Ives worked from August, 1872, until May, 
1894, at Ponca; at the Santee mission as house 
mother; at St. Paul’s School as principal; at St. 
Mary’s, Santee; as Mr. Cook’s assistant at Yankton 
Agency; at St. Mary’s as principal, and at Rosebud 
Agency, where she remained until worn out by her la¬ 
bors she ended her active work in South Dakota. 

ST. MARY’S SCHOOL 

Mrs. Johnstone became principal of St. Mary’s at 
Santee, and she faithfully trained the girls to be help¬ 
ful, industrious, clean and useful; to have self-respect 
and integrity, and more than all to be God-fearing and 
grateful. 

Among those who should be gratefully remem¬ 
bered as helpers in this field are Miss Carmer and 
Miss Duvall at St. Mary’s School. 

For the past ten years Mrs. Travis, wife of the prin¬ 
cipal at St. Mary’s School, has done faithful work 


MISSIONS TO THE INDIANS 


223 


with the girls in the school, home, Sunday-school and 
Junior Auxiliary. The most skillful have done beau¬ 
tiful ecclesiastical embroidery. The girls of St. Mary’s 
School have been noticed by the government teachers 
and field matrons as remarkable for their pleasing 
appearance, good manners and fluency in English. To 
Mrs. Travis and her assistant, Miss Keicher, great 
credit is due for all that has been accomplished. Dur¬ 
ing Bishop Hare’s absence in Japan in 1891 the 
“Ghost Dance” outbreak occurred twenty-five miles 
from the school. Although all the government em¬ 
ployees were called to the Agency, the ladies at the 
mission school remained at their post caring for their 
thirty boys and girls. The courage and devotion of 
the teachers, by God’s blessing, gave a remarkable im¬ 
petus to the work. Since the fire at St. Mary’s in 
August, 1910, Mrs. Travis has maintained the school 
work in a temporary shack, under the greatest diffi¬ 
culties, with great self-denial, splendid courage and 
cheerfulness. 

In 1894 Mr. and Mrs. Burt, of Crow Creek, sent a 
helper of Dakota blood, Miss Jean Wells, whose work 
and influence are remarkable. 

Mrs. Chatfield, at one time of St. John’s School, 
rendered valuable service as trained nurse, often do¬ 
ing the work of a government physician, and helping 
in every direction, even in the culinary department. 
She died in harness, deeply mourned by those for 
whom she gave her life. Miss Bridge and Miss Koeh¬ 
ler were also able assistants. 

It is impossible to give details of all these noble 
helpers, but a list of their names will be found at the 
end of the chapter. Today among the Dakotas many 
of the most prominent, faithful and active women in 
the Church are those who were girls in the mission¬ 
ary schools. Especially in the homes of the people the 

19—C. M. 



224 HANDBOOK OF THE CHURCHS 

results of these boarding schools for which Bishop 
Hare pleaded and labored so strenuously, have been 
far-reaching in helping the uplift of the race. 

No account of the Woman’s Work would be com¬ 
plete without notice of Miss Jennie Dickson. Her 
command of the Dakota language, knowledge of the 
people, and ability as a Bible teacher have made her 
invaluable. Her arduous and successful struggle to 
build up the Mission of St. John the Baptist under the 
Rev. H. Burt on the Crow Creek reserve was deeply 
appreciated by Bishop Hare, Mr. Burt and others. 
About her little mission home she has surely “made 
the desert to blossom as the rose. 

During the Rev. Joseph Cook’s illness and after his 
death until a new missionary was sent, Bishop Hare 
left the work among the Yankton women in Miss Bar¬ 
ney’s charge. She had been one of Miss Carter’s 
lace teachers in Minnesota, and her visitations among 
the people in cold or heat, wind and rain, when well 
or ill, to the old and sick, her helpful sympathy, 
prayers and counsel, will be long remembered. 

The wife of Rev. Samuel D. Hinman was a devoted 
worker among the Indians, first at Redwood, Minne¬ 
sota, and later in the northern part of Nebraska. She 
continued her good work until her death in 1876. Her 
influence can hardly be overestimated. The Indians 
loved her and looked to her for comfort in trouble and 
for assistance, as children to a mother. She was buried 
in the grove south of the chapel, and the Indian women 
still tend her grave. Bishop Hare wrote of her, “Love, 
joy, peace, long-suffering, gentleness, goodness, faith, 
meekness, temperance abounded in her to an unusual 
degree, and united with singular good sense to make 
her an invaluable member of the Mission. To those 
who loved her it is sweet to think of her present 
repose.” 


MISSIONS TO THE INDIANS 


225 


Miss Emily J. West who had traveled with Dr. 
Breck through the woods of Minnesota began work 
with the Dakotas at Redwood, Minn., in i860. In 
1862 she was at Yellow Medicine Agency when the 
Indian uprising commenced in which so many whites 
were killed. Being warned of their danger by a 
Christian Indian, she with others made good her es¬ 
cape. She followed the Santees into Nebraska and 
continued to work for them until 1878 when, ex¬ 
hausted by the strenuous life she had led, she removed 
to her little home just off the Reservation. 

Miss Leigh taught in the first school among the 
Santees in Minnesota. After the destruction of the 
buildings at Santee she was sent to the Yankton 
Agency to assist - Mr. Cook. She later went to assist 
the Rev. W. J. Cleveland to start a mission among 
the Lower Brule Sioux. Miss Leigh and Sister Liz¬ 
zie Stiteler were the first white women who had ever 
come to live among them. Later Miss Leigh began 
the first school among the Spotted Tails people. Sev¬ 
eral of her pupils entered the ministry. Hannah 
Elizabeth Stiteler, better known as Sister Lizzie, 
afterwards Mrs. Cleveland, entered the mission work 
at Yankton Agency in January 1870. From the time 
she entered the mission work until her death in 1902 
she was continually at work for the good of the Sioux 
Indians at the Lower Brule, Yankton, Rosebud and 
Pine Ridge Agencies. Of her it was said, “She was 
one to whom white people and Indians soon learned 
to look as to their own mother for counsel and aid in 
sickness and in health, because there was nothing she 
would not undertake in helping them. Hundreds of 
women learned to admire, respect and then lean upon 
this strong helpful embodiment of her Saviour’s love.” 

Sister Sophie a graduate of the Bishop Potter 
Memorial House, gave ten years of devoted service 


226 HANDBOOK OF THE CHURCHES 

to the Indian work as teacher at Crow Creek and 
among the Spotted Tails people. When she first went 
to the latter Agency with Mr. Cleveland and his wife 
and Miss Leigh the Indians had never seen a white 
woman or a book and were so wild that they would 
not let the carpenters begin to build. In a short time 
the mission house, church and school house were 
built. There were large congregations, and one hun¬ 
dred and fifty grown people and children were bap¬ 
tized. We quote lister Sophie’s account of her 
remarkable journey. 

“When I had been home six months, I had a tele¬ 
gram from the Bishop saying, Tt is exceedingly 
important Sister Sophie prepare to return at once. I 
have written.’ So I limited my visit "home, and went 
to Ponka about January 1st, 1877, walking across the 
Missouri River on the frozen ice and snow. Rev. Mr. 
Young was in charge of the Indians who had been 
moved there for a few months until the Government 
located them permanently at Rosebud Agency. . . . 

“When the 7,000 Indians were moving, Bishop Hare 
wanted me to stay at Yankton Agency, as the Indians 
were so demoralized while they were moving he 
thought it safer to do so. I promised to go to them 
when they arrived at their destination if I had to walk. 
It took them' several months to move in so large a 
body. It took me only about two weeks. 

“On the last day an Indian young man and myself 
went thirty-six miles from the landing to Rosebud. 
(Rev. Mr. Clark brought the same Indian to see me 
three winters ago.) When we got ten miles from the 
Agency we met two Roman Catholic priests coming 
away, as there was danger of an outbreak, and the 
Indians had gotten the Government to order all the 
white people ofT, but they paid me the compliment to 
ask Bishop Hare to let me come, as I had taught over 


MISSIONS TO THE INDIANS 227 

two hundred to read, etc., and visited the sick, etc. 
The chief always called me his child because I was so 
young when I went there, and it speaks well for the 
‘savages’ that they showed me every respect and kind¬ 
ness, when I was living in a tent among 7,000 Indians 
with only a piece of cloth to pin over the door with 
small pins. 

“I stayed with those Indians three years longer, 
when duty to my mother and other duties called me 
East after working with the Indians six and one-half 
years.” 

Among the Dakota women who have faithfully 
worked for their own people Mrs. Amos Ross should 
be mentioned. Trained in Bishop Hare’s first board¬ 
ing school, she became a noteworthy example by her 
well-kept house and well-trained family, and she stood 
faithfully by her husband in his work even in the 
trying scenes of the Messiah craze, and the trouble at 
Wounded Knee Creek, when she was urged to leave 
him for her own safety. As child and woman she has 
been a mission helper since 1872. 

Miss Blanchard joined the mission in 1886 and 
worked at the Hope School at Springfield. For eigh¬ 
teen years she was head matron until broken down 
by the long strain. It is now a Government school, 
but her work was as truly missionary as that of any 
worker sent out by the Board of Missions. 

Mrs. A. B. Clark with her husband took charge of 
the work at Rosebud Agency in 1869. This brave 
woman was often left alone with her children for 
weeks at a time when her husband was visiting dis¬ 
tant stations. She was ever ready to assist in the 
work, taking charge of the women’s meetings, caring 
for the poor, sick and those in trouble. 

The following letter shows the influence of these 
schools upon the Indians. 


228 


HANDBOOK OF THE CHURCH S 


Rosebud Agency, May 25, 1894. 

My Dear Mr. Mugford: 

* * * When I saw the wholesome results of In¬ 

dian teaching at St. Mary’s a new page on Indian education 
was opened to me. 

It surely seemed difficult for one to realize that the children 
whom I saw at your mission were offspring of wild Indians 
who a few years ago knew no influence other than their own 
inherited passions and instincts. 

Clean, happy, tractable boys and girls learning to become 
useful and Christian men and women. Such was the lesson 
of St. Mary’s. * * * * 

Few Eastern people could believe that in the midst of the 
prairie was an institution like St. Mary’s. 

To me it was an ideal school and home even for white boys 
and girls, and its good influence will, I know, be felt through¬ 
out the reservation and the state. 

I say freely that the dormitories, kitchen, school rooms, in 
fact everything were so cleanly and neat and so perfectly ven¬ 
tilated as to excite my admiration. 

You and your teachers are doing a noble work both for 
God and mankind, and you do it at no small social sacrifice, 
therefore your work is all the more commendable. 

I wish you all, the full measure of success that your duties 
will gain, and I beg that you will call upon me any time for 
any aid that it may be in my power to give. * * * 

Truly yours, 

Charles R. Corning. 

Mrs. Kinney was House-Mother at St. John’s 
School, Cheyenne River Agency, for about ten years, 
and the work done there was highly commended. The 
school was closed in 1905 because the Government 
would no longer give rations to children in school. 

In or about 1880 Mrs. Knapp became the House- 
Mother at the Hope School, and carried on the work 
until 1885. Thorough and systematic as well as very 
energetic, she made Hope School a pattern of punctu¬ 
ality and neatness. Ready in any emergency, she 


MISSIONS TO THE INDIANS 229 

opened her house to the teachers and as many of the 
pupils of St. Mary’s School as could be crowded in 
when St. Mary’s burned. This school had to be aban¬ 
doned for the same reason as St. John’s. 

Mrs. Burt gives the following account of the way 
in which branches of -the Woman’s Society have 
sprung up all over the Indian field. “A few people 
in an out of the way part of the Reservation desire 
services. Probably a Christian family or two have 
moved into the neighborhood and gotten others to join 
with them in this desire. A few women club together 
and gather up a few magazines and sewing material 
and go to work. The proceeds are sent by their dele¬ 
gate to the next Convocation with a request for a new 
chapel. It is almost always of logs at first. Dear 
Bishop Hare used to call this offering a nest egg, and 
placed it to their credit until he could visit them and 
consider the question. We have one or two Babies’ 
Branches and a number of Junior Auxiliaries. Some 
of the latter are recent and some of the members of 
the earlier societies have children who are now 
Juniors.” And these Indian women put their white 
sisters to shame by their self-sacrifice and generosity. 
At the last Convocation the offerings of the Indian 
women of South Dakota were $4,060.00. 

The Sybil Carter Indian Mission and Lace Industry Association 

This association was formed in 1903, by Miss Car¬ 
ter, she having first secured the consent of the Bishops 
in whose Dioceses the work lay. “Miss Carter asked 
me to form a committee to relieve her of the duties 
that had become too heavy for her to bear alone. Miss 
Amy Townsend, Miss Mary Parsons, Mrs. Benjamin 
Welles consented to serve as officers, the treasurer 
being Mrs. J. Hull Browning who has served in that 
capacity until the present time. For five years the 


230 HANDBOOK OF THE CHURCH'S 

work was carried on by the association (composed of 
over twenty members in all) under Miss Carter’s eye 
and with her warm co-operation. Miss Carter con¬ 
tinued to visit the schools regularly until her death 
in 1908.”* 

Miss Carter was born in Louisiana in 1842. In her 
early womanhood she made a study of Mormonism 
upon its own ground, as a teacher in the service of the 
New West Education Commission. Later her work 
under Bishop Tuttle, at that time Bishop of Utah, and 
Bishop Dunlop, of New Mexico and Arizona, led to 
her appointment in 1884, as a special agent of the 
Domestic and Foreign Missionary Society, to visit the 
various branches of the Woman’s Auxiliary to pre¬ 
sent the cause of missions. In this capacity Miss 
Carter traveled extensively at home and abroad. While 
still agent of the Board, Bishop Whipple of Minne¬ 
sota invited Miss Carter to visit the Reservation at 
White Earth in his Diocese, with a view to bettering 
the condition of the Indian women. He wrote, “The 
question of a money-earning industry for our poor 
Indian women had at one time become a serious one. 
They are most skillful with their needles and even in 
their wild state use much skill in the blending of 
colors. Their native handiwork—baskets, beadwork, 
mats, etc.—had found a very small sale, and it was 
when we were at our wits’ end to know, after several 
futile attempts, what to try next, that I invited our 
beloved deaconess, Miss Sybil Carter, to visit the 
White Earth Reservation. She was deeply interested 
in the Indians, and shared our feeling that something 
must be found to secure the women a means of liveli¬ 
hood. They were crying for work. After this Miss 
Carter went to Japan and while visiting some lace 


'Letter from Mrs. Bayard Cutting. 



MISSIONS TO THE INDIANS 


231 

schools there the thought came to her: ‘This solves 
the question of work for my Indian sisters, they shall 
be lace-makers/ Familiar herself with the art, she 
returned to America and again made a journey to 
White Earth, where she gathered a dozen or more of 
the women about her and gave them their first lessons 
in lace-making. To use her own words, ‘I was amply 
repaid by taking back to the East twelve bits of pretty 
lace, thus proving two things, first, they could learn, 
second, they wanted to work for their living.’ ”* 

“In 1892 Miss Carter resigned as an agent of the 
Board and for the remainder of her life devoted her¬ 
self to the maintenance and spread of the lace indus¬ 
try among the Indians. It was no easily achieved 
success. It meant months of study of lace-making 
methods at home and abroad, frequent travel among 
the Indian Reservations and constant responsibility 
and anxiety for the support of the teachers whom she 
enlisted in the enterprise. Five years after the class 
of Ojibway women had taken their first lesson in the 
log hut on the White Earth Reservation, a chain of 
classes was established, each with its own teacher, 
beginning at the Onondaga Reservation near 
Syracuse, N. Y., and stretching out to South¬ 
ern California, ten groups of women in all. 
One of our senators, who had seen these wo¬ 
men at work declared that he had never seen 
a happier lot of women. ‘They not only worked 
steadily but actually laughed and chatted together; 
in strong contrast to the apathetic and hopeless squaws 
whom Bishop Whipple called Miss Carter to befriend.’ 
After making a visitation to all these lace 
missions in 1905 Miss Carter wrote: ‘At each place I 
found something to be thankful for; having been able 


♦Lights and Shadows of a Long Episcopate, p. 173. 



232 HANDBOOK OF THE CHURCHES 

to give work to people who both need it and want it/ 
More than this Miss Carter did not a little to interpret 
the Indian woman to her white sisters, for the pretty 
lace from the Reservations has gone into many homes, 
plainly contradicting by its purity and beauty two old- 
time sayings: ‘Indians are so dirty, Indians are 
lazy/ ”* 

There are now eight schools established, one at each 
of the following named places: Onondaga Castle, 
New York; Oneida, Wisconsin; Red Lake, White 
Earth; Onigum, Birch Coulee, Minnesota; Edith 
Franklin School, Santee, Nebraska; Greenwood, 
South Dakota; Torera, Arizona; Schurz, Nevada; La 
Jolla and Mesa Grande, South California. The 
teacher, Mrs. Webster, at the Oneida School, is a full- 
blooded Indian. The salary of the teachers is 
paid by the Lace Association, and by the 
Board of Missions from the United Offering, the 
Government paying for the Field Matrons when 
they have charge of schools. There are eighty women 
at work in Oneida, and others waiting to be taught; 
they send to the office of the association in New York 
much fine and exquisite work. The lace on the altar 
linen belonging to the Cathedral of St. John the 
Divine, New York, was made at the Oneida School, 
the Greek hem having been put in at Onondaga. 
Bishop Potter and Miss Carter planned to have this 
linen made for the Cathedral and it was given as a 
memorial of her mother by Miss Amy Townsend. 

The names 'of the women who made the lace are in¬ 
scribed in a book to be kept at the Cathedral. 

The laces have been awarded the Gold Medal, the 
highest prize, at the Paris Exposition of 1900; the 
Pan-American Exposition at Buffalo in 1901; at 
Liege, 1905; at Milan, in 1906; at St. Louis, in 1904. 

♦The Spirit of Missions, September, 1908. 












MISSIONS TO THE INDIANS 


233 


Names of Women Who Have Worked Among the Indians 


Miss Mary S. Francis 
Mrs. Knapp 
Miss Knight 
Miss Amelia Ives 
Sister Mary Graves 
Mrs. Jane H. Johnstone 
Miss Bessie Carmer (now 
Mrs. Davis) 

Mrs. Travis 

Miss Dorothy Pernie (now 
Mrs. Edmund Simpson) 
Miss Lucretia Langworthy 
Miss Maude Knight 
Miss Mary E. Tipple 
Miss Hutchings 
Mrs. Cook 
Miss Kimball 
Miss Martin 
Miss Jessie Moss 
Mrs. Elverson 
Miss Edith Velunn 
Miss Jean Wells 
Mrs. Burt 

Mrs. Edith Chatfield 
Miss Priscilla Bridge, 1895 
Miss Koehler, 1908 
Miss Martha Cleveland 
Miss G. V. Bradley, 1903 
Miss Minerva Deloria 
Miss Alma Swiftcloud 
Miss Jennie B. Dickson 
Miss Mary G. Barney 
Mrs. Mary E. Hinmai 
Miss Emily J. West 


Miss Mary J. Leigh 
Miss Hannah Elizabeth Stite- 
ler (Mrs. Wm. J. Cleve¬ 
land) 

Miss Anna Prichard 
Miss Olive M. Roberts 
Miss Anna M. Baker 
Mrs. Maria S. Stanforth, 
1871 

Mrs. Annie Lang, 1872-74. 
Mrs. Mary E. Duigan 
Miss S. M. Robbins-Hall 
Sister Sophie C. Pendleton, 

1874 

Mrs. Julia Draper 
Miss Pitt, 1875 
Miss Fannie Campbell, 1875 
Miss Clara Keerbach, 1874-77 
Miss Hays (Mrs. Henry 
Swift) 

Mrs. Ashley 

Miss Ellen Hicks (Mrs. 
Cook) 1887 

Miss Sophie Aylmer (Mrs. 

Walker) 1874-75 
Mrs. Amos Ross (Dakota) 
Mrs. Charles Smith-Cook 
Mrs. W. W. Fowler, 1878 
Mrs. Stroh 

Emma L. Matthews (Mrs. 

Robinson), 1881. 

Miss Bertha G. De Vail, 1902 
Mrs. A. B. Clark, 1889 
Mrs. William Holmes 


234 HANDBOOK OF THE CHURCHES 

AT ST. MARY'S SCHOOL 

Miss Alice M. Bell (Mrs. J. Miss Sallie Duvall, 1872 
F. Fox) 1877 Miss Julia C. Remington 

Miss Ellia Norris, 1887 Miss Bonine 

From 1889 to 1904 for one or more years. 


Miss Baker 

Miss Brown 

Mrs. Ross 

Miss Grubb 

Miss Parton 

Miss Mamie Adair. 

Miss McCasky 

Mrs. Mugford 

AT 

st. John's school 

Miss Duncan 

Mrs. J. Fitch Kinney 

Miss Stevens 

Miss Sophie Garreau 

at st. Paul's school 

Mrs. W. V. Whitten 

Miss Dawes 

Miss Sarah Bingham 

Miss Miller 

Mrs. Jacobs 

Miss Bailey 

Miss James 

Miss Bessie Johnstone 

Miss Sallie Haviland 

Mrs. Jane H. Johnstone 


HOPE SCHOOL 

Mrs. W. Wicks 

Miss M. E. Musser 

Miss Howes 

Miss Bennet 


LOWER BRULE AGENCY 

Miss Tileson Miss Weigant (Yankton) 

Miss or Mrs. Reid Miss Blanchard (Crow 

Miss Pfanner (Pine Ridge) Creek) 

QUESTIONS ON CHAPTER VI 

1. How were women employed in this missionary field? 

2. How many schools did Bishop Hare found? 

3. Why were two of these schools given up? 

4. Give the names of five of the most important of the 
women helpers. 

5. How many names are there on that “roll of honour”? 

6. Give some account of Miss Carter and her Lace Work. 


CHAPTER VII 
Two Parts 


INDIANS OF THE ROCKIES 

Montana, 

Idaho, 

Wyoming. 

Nevada, 

Utah, 

Colorada, 

Arizona, 

New Mexico. 
































I 


* 














» 













































* 
















I 


i 












. 









CHAPTER VII 
Part I 

INDIANS OF THE ROCKIES 

MONTANA INDIANS 
Montana Reservations 

In Montana there are six reservations; our Church 
is doing no work among them. Up in the northeast 
corner of the state is the large Fort Peck Reservation. 
Next, west to that is Fort Belknap: Then comes the 
Blackfeet. Just south of the Blackfeet is the Flathead 
or Jocko Reservation. In the southeast are the Crow 
and Northern Cheyenne Reservations. The most im¬ 
portant and well known of these many tribes are the 
Crows, the Cheyennes, and the Blackfeet. The Crows 
and Blackfeet are Sioux tribes dwelling along the 
Rocky Mountains, ranging over the Powder, Wind 
and Bighorn reservations, even as low down as the 
mouth of the Yellowstone, and Maximilian considers 
them the proudest of all Indians. The Cheyennes are 
a plain tribe of the Algonquin family, preceding the 
Sioux in the westward movements, pushing other 
tribes on before them, and, in turn being pushed by 
the advancing Sioux. On the reservations, the North¬ 
ern Cheyennes are in Montana, the Southern Chey¬ 
ennes are in Oklahoma. They are the Indians espe¬ 
cially noted for the Sun Dance. 

The Blackfeet are a division of the Siksika tribe of 
the Sioux family and are found all over the Northwest. 
We have already met reservations of them in several 
states. 


go—c. m. 


238 


HANDBOOK OF THE CHURCH'S 


IDAHO INDIANS 

Idaho is one of the most picturesque states of the 
Union. Its territory must have been from the remot¬ 
est times the home of many Indian families. Its 
lofty mountains rising in peaks over 12,000 feet high, 
its great forests in the northern and central parts, its 
many streams of turbulent rushing water, furnished 
an ideal hunting ground in the picturesque life of In¬ 
dian tribes. In the southern part of the state the 
broad valley of the Snake River with its sheltered 
canyons afforded a mild and genial climate during 
the stormy months of winter. We have but dim 
traditions of the life of the Idaho Indian before the 
coming of the white man. The first historic informa¬ 
tion of the contact of the Indian and white life came 
out*of the famous expedition of Lewis and Clark. It 
was Sacajawea, a young Indian woman of the Sho¬ 
shone tribe who was the guide to this expedition and 
brought about its successful termination. She was 
born on Idaho soil, and according to Captain Lewis 
was a woman of remarkable ability. We may well 
consider what a debt we owe to her in winning for the 
United States all this great northwest country which 
but for the expedition of Lewis and Clark would have 
passed under British rule. 

The Reservations 

In Idaho are four Reservations comprising 916,420 
acres of land. In the extreme northwest corner is the 
Coeur d’Alene Reservation, where are the Coeur 
d’Alene, Pend d’Oreille and Spokane Indians, all of 
the Salishan family of the South California coast. 
The Pend d’Oreille are not on the Reservations. Here 
also are the Kutani, representing the Kitunahan fam¬ 
ily of British Columbia and Oregon. Just below is the 
Lapwei Reservation, where are the Nez Perces of Sha- 



CHURCH OF THE GOOD SHEPHERD, ROSS FORK, IDAHO. 



THE MISSION AT ROSS FORK, IDAHO. 















MUSICIANS, PEYOTE CEREMONY. 


* * 


i/iKsfr*. 




















MISSIONS TO THE INDIANS 


239 


haptian stock belonging to Idaho and some parts of 
Washington and Oregon. In the middle eastern sec¬ 
tion are the Lemhi, Bannocks, Shoshones and Sheep- 
eaters; south on the Fort Hall Reservation are the rest 
of the Bannocks and Shoshones of the state. 

Missions among these Indians 

At Coeur d’Alene we have St. Luke’s Church, with 
fifty-six communicants, and the Rev. R. Ashton Cur¬ 
tis is priest-in-charge. 

The Lemhi Agency, near the highest peak in the 
State, Mount Putnam, reminds us of Alaskan or Aus¬ 
tralian mountains. At Lemhi are gathered more In¬ 
dians from these same tribes, with the so-called Sheep- 
eaters added. Our church work at Lemhi is small and 
is served by the missionary from Salmon City; and 
the Indians are being rapidly transferred to a single 
agency at Ross Fork. 

Chief Joseph, the Nez Perce 

Lemhi is mainly of interest now, because the famous 
Chief Joseph is associated with it. Chief Joseph was 
the leader of the fierce band of Nez Perces in the hos¬ 
tilities of 1877. His mother was a Nez Perce, his 
father a Cayuse. He was in the Idaho country with 
the great missionaries, Spalding and Whitman, and 
with hiis band refused to recognize the treaty which 
removed all his tribe to their ancestral home in Oregon. 
The matter of putting him and his immediate com¬ 
panions in the Lemhi Reservation was progressing 
peaceably when hostilities on the part of the whites 
caused an outbreak. War was declared. Chief Jos¬ 
eph led a retreat, with his women and children, equal 
to Xenophon’s memorable ten thousand, getting with¬ 
in fifty miles of the Canadian border, when fresh 
troops arrived, and forced a conditional surrender, 


240 HANDBOOK OF THE CHURCHES 

October 5, 1877. They had covered more than 1,000 
miles in their flight. Even their conquerors gave them 
unstinted praise. But, as almost always, in our dark 
and disgraceful history with the Indians, our Century 
of Dishonor, as it has been rightly termed, the United 
States Government broke the treaty, and removed the 
431 Indians to Fort Leavenworth, Kansas, and later 
to Indian Territory. In 1883 thirty-three women and 
children were sent back to Idaho, and the next year 
118 more. Joseph and his immediate followers, to 
the number of 150, were never permitted to return, but 
were sent to the Colville Reservation, Washington. 
Chief Joseph lived to visit President Roosevelt and 
General Miles at Washington, D. C., in March, 1903, 
but died on the reservation in the far west in 1904. 
This is only one of many instances of unfair treatment 
on the part of the Government. 

The Blackfoot Agency and St. Paul’s Church 

Here is the Agency where the few that were finally 
returned of this brave band of men and women are 
now herded, the Blackfoot or Lapwai Agency in 
Idaho. We have our own St. Paul’s Church among 
them, and number over fifty communicants. 

Fort Hall Reservation 

There are about two thousand Indians on the Fort 
Hall Reservation. They are of the Shoshone fam¬ 
ily ; both Shoshones and Bannocks were gathered here 
some thirty years ago. The reservation took its name 
from old Fort Hall, which was established for the pro¬ 
tection of the people moving along the Oregon trail 
for trapping and trading purposes, and dates back to 
1834. The various scattered Indian bands which had 
their homes on or near the old Oregon trail were gath¬ 
ered together on this reservation by the Government 



OLD CHIEF EDMO AT ROSS FORK, IDAHO. 















FRANK B. RANDALL, OF ROSS FORK 






MISSIONS TO THE INDIANS 


241 


Ross Fork Mission 

The history of the Ross Fork Mission dates back to 
1886, when the Connecticut Indian Association began 
an undenominational work, among other things open¬ 
ing a small school in a frame mission building. While 
good was accomplished, on the whole the Indians re¬ 
mained indifferent to Christianity and the results can 
not be said to have been encouraging. A good many 
Indians were, however, baptized, among them the old 
Chief Billy George was received into the church at 
Blackfoot by our missionary there. In 1899 the Con¬ 
necticut Indian Association felt that they wanted to 
withdraw from the work, so they offered the plant to 
the Presbyterians and other denominations, who, after 
consideration, refused it. It was then offered to the 
present Bishop of Idaho, who, after a conference with 
the Board of Missions, and with their consent and ap¬ 
proval, accepted, feeling that he had the good will and 
tacit confidence of the Church back of him. In March, 
1900, Miss Susan Garret offered to go to Ross Fork to 
take charge of the mission and was accepted. She was 
appointed by the Board as one of the women workers, 
and with her corps of helpers did years of earnest and 
devoted service for the Indians. 

A good many Indians were confirmed from time to 
time, and much good work was accomplished. Bishop 
Funsten says: “Often have I spent hours in that old 
mission building, surrounded by Indians, not women 
and children, but strong men, who might have been 
warriors, with their strange picturesque costumes, with 
their long hair, their paint and barbaric ornaments, 
talking to them about the great truths of the Chris¬ 
tian religion. I can see them now, through the mist of 
the days that have passed, with their eager, anxious 
faces seeking for the light from above. Afterwards I 


242 HANDBOOK OF THE CHURCH'S 

baptized Charlie Tetobee, John Stevens and his wife 
and others; they were also confirmed and took Holy 
Communion. Later they were gathered with their 
fathers and we trust they rest with Christ. Their 
graves are in the great sage-bush plains of Idaho, 
over which sweeps the wind that sounds forth a re¬ 
quiem for the dead.” 

Bishop Funsten further says: “After Mrs. Susan 
Garret Nelson’s withdrawal, I appointed the Rev. S. 
W. Creasey to take up the work, and he has done so, 
with a desire and purpose of consecrating his entire 
life to it. His wife, Miss Catharine Shaw, was our 
missionary for some years at the Lemhi Agency. Mr. 
Creasey has about fourteen Indian children in his 
school; he also ministers to the two hundred Indian 
children now located at the government school, which 
has in recent years been moved to a site not far from 
our mission. 

The whole work on the Fort Hall Reservation has 
been a difficult one because the Shoshones are back¬ 
ward, and seem to lack interest in religious teaching. 
Apparently this comes from the contact which they 
had for so many years with the white people without 
religious teaching. To some extent they got civiliza¬ 
tion before they got Christianity, but if we are patient 
we will finally accomplish a great work among them. 
Before the present government school at Ross Fork 
was built, there was an old, dilapidated plant some dis¬ 
tance from the railroad, but when the school was mov¬ 
ed to Ross Fork some years ago, the government erect¬ 
ed handsome stone buildings, which makes our work 
more important on account of its proximity. We have 
at Ross Fork the Church of the Good Shepherd, a 
frame building erected at a cost of twenty-five hun¬ 
dred dollars, two thousand of which was the gift of 
the Taylor family, of Norfolk, Va., in memory of their 





J. STEVENS IN INDIAN COSTUME 















































■' 





























V 
























MISSIONS TO THE INDIANS 


243 


mother, Mrs. Tazewell Taylor. In this church there 
is a font given in memory of the work of the Con¬ 
necticut Indian Association. The church was erected 
in 1904. The Rev. Mr. Creasey has services here 
every Sunday morning, and administers the Sacra¬ 
ments regularly. Recently he baptized over sixty 
young boys and girls. 

Our mission is somewhat of an industrial school. 
The girls are taught sewing and housekeeping, cook¬ 
ing and washing, and the boys instructed in farming, 
shopwork and caring for stock. The idea is to fit them 
for that station in life in which they are to live, and to 
open the possibility of marriage between our church 
boys and church girls, so as to establish a Christian 
family. 

The government is now alloting to each Indian 
twenty acres of irrigated land, and a much larger area 
of dry land for grazing; this means that a critical 
period has come to the Indians of the Fort Hall Reser¬ 
vation. They must be prepared to meet the new emer¬ 
gencies and duties of a settled life. They will also 
have the privileges of renting their land to white fam¬ 
ilies, which means that the isolation of the old reser¬ 
vation will be gone. They must feel the full force of 
the shock of the contact with American life as it is in 
the West today. 

Some years ago a mission was established at Lemhi 
among a branch of the Shoshones located there. Old 
Tendoy was the chief. There was a certain eloquence 
about the old fellow, a mingling of the grand and the 
comic. When the Government wanted them to 
give up their reservation and move the two 
hundred people who composed his tribe to Fort 
Hall, the old man refused at first; he stood 
up among his people, and pointing to the 
craggy rocks where so many of the Shoshones had 


244 HANDBOOK OF THE CHURCHES 

been buried, made a wonderfully eloquent speech about 
being compelled to leave the tombs of his ancestors. 
Finally the others went, the Government abandoned the 
reservation, but Tendoy refused to go and was after¬ 
wards killed by a fall from his horse. He was buried 
in Salmon City and the white people of that town rais¬ 
ed a monument to the memory of the old chief, who, 
notwithstanding his weaknesses, had many noble qual¬ 
ities. He was the brother of Chief Washakie. In 
1899, after having refused the mission at Ross Fork, 
offered by the Connecticut Indian Association, the 
Presbyterians opened a mission some seven or eight 
miles from ours and erected a building, which they 
placed under a lady, who had had charge of the un¬ 
denominational work done by the Connecticut Indian 
Association. As might be expected, this has intro¬ 
duced an element of confusion and led to unnecessary 
obstructions and seems to be a useless expenditure of 
money in behalf of so small a community. 

WYOMING MISSION 
Wind River Reservation 

The Wind River Reservation, the only land in Wy¬ 
oming owned by the Indians, and comprising several 
millions of acres, lies at an elevation of five thousand 
three hundred feet in the central part of the State, and 
is bounded by the Big Wind River, the Little Papa- 
Agie River, and the Wind River Mountains. It is a 
fine farming country. Fruits of the temperate zone 
can be raised, while alfalfa, oats, and grass grow with 
very little cultivation. A well organized irrigation 
system is being extended to all parts of the reserva¬ 
tion, and with it go added fertility and increased crops. 
Recently, many oil wells have been opened, a hot sul¬ 
phur spring and a bed of asphalt have been discover- 



OLD CHIEF WASHAKIE AND GROUP OF SHOSHONE INDIANS. 








MISSIONS TO THE INDIANS 


245 


ed, so that the reservation has untold possibilities of 
wealth. The mountains abound in game of every 
kind; bear, deer, elk, antelope and mountain sheep, as 
well as rabbits and squirrels. Besides the brook trout, 
which are abundant in every stream, the hunters may 
shoot from the banks quantities of ducks and geese. 

The two Indian tribes that occupy this country, the 
Shoshones and the Arapahoes, are quite different in 
characteristics and general appearance. The Shoshones 
are a happy-go-lucky people. They seem to have come 
from the South and some of their words apparently * 
bear marks of Spanish influence. Like all other In¬ 
dians, they may possibly trace their origin ultimately 
to Asia. They have religious rites and customs that 
seem to relate them to the inhabitants of India. Until 
recently the suttee was practiced among them, and 
within the memory of living missionaries, the custom 
prevailed of throwing into the river a child born with 
two teeth, because it was considered a changeling, a 
little devil, that might bring bad luck into the family. 

There is a Sunday-school at Fort Washakie, in 
which the children contributed $80 to the General 
Board of Missions for the extension of the gospel in 
regions beyond. Our boarding-school at the Sho¬ 
shone Mission, Wind River, has its Sunday-school, 
where the girls also work for missions. Our native 
catechist among the Shoshones is a good man, and in¬ 
fluential with his tribe. 

The original owners of the territory are the Sho¬ 
shones, with whom the first land treaty was made in 
1868. In that year, as a reward for continued friend¬ 
liness towards the whites, Washakie, chief of the tribe, 
was given his choice of land in Wyoming, and pos¬ 
sessed himself of a vast stretch of territory. Washakie 
was a man of great shrewdness and cunning, but he 
was a constant and firm friend of the whites. He led 

21—c. M. 


246 HANDBOOK OF THE CHURCHES 

his people in treaty-making, and his influence for law 
and order was widely felt throughout the reservation. 
He is the only Indian ever accorded the honors of a 
military funeral and also the only one for whom the 
government ever erected a monument. His epitaph 
is: 

“WASHAKIE, CHIEF OF THE SHOSHONES, 

A WISE RULER, 

ALWAYS LOYAL TO THE GOVERNMENT AND HIS WHITE 
BROTHERS." 

Washakie died February 20, 1900, and with him the 
chieftianship of the Shoshones has passed away. Be¬ 
fore his death Washakie gave 160 acres of land for a 
Church school, the gift being ratified by a special act of 
Congress. It is a most excellent site close to the 
Agency. Here Bishop Talbot built a church and 
school, the latter a fine brick building accommodating 
twenty girls. Here the daughters of the chief and 
headsmen of the tribe have been educated, among 
them Washakie’s daughters and eleven of his grand¬ 
daughters. Several of those present on the rolls are 
the daughters of former pupils. The Rev. John and 
Mrs. Roberts, now in charge of the school, have been 
stationed on the reservation working among the Sho¬ 
shones and Arapahoes for twenty-eight years. 

The Arapahoes 

This tribe of the Algonquin family are only toler¬ 
ated by the Shoshones, and still retain their distinct 
tribal government and customs. They are hereditary 
enemies of the Shoshones and even now live apart, 
and, as their language differs, they can hold no com¬ 
munication with each other, except by the sign lan¬ 
guage, which is similar to that used by deaf mutes. 
The manner in which they came to the reservation il- 


ARAPAHOE VILLAGE. 




























































































































MISSIONS TO THE INDIANS 247 

lustrates the laxity with which Indian affairs were for¬ 
merly administered by the government. In 1876, after 
Indian outbreaks had been quelled in South Dakota, 
there was concluded a treaty between the United 
States and the Sioux, Cheyennes and Arapahoes, in 
which the Arapahoes agreed to live on a reservation 
provided for them in Indian Territory. The whole 
tribe left their home in Black Hills and set out for 
their new abiding place, but when they reached the 
Platte River in Eastern Wyoming, a division of the 
tribes took place. Part of the band kept on towards 
the South, while part resolved to remain where they 
were until some other place was provided for them. 
Permission was asked to bring them to the Wind 
River Reservation; the government agreed to this 
move, provided the Shoshones offered no objection. 
Through the intervention of Washakie, the consent of 
the Shoshones was granted, but the Arapahoes have 
never been welcome guests on the reservation. By 
the enforced residence of these two tribes on one re¬ 
servation a strange thing has happened. The Sun 
Dance brought by the Arapahoes and now given up 
by them, has been adopted by the Shoshones. 

Th£ Chosen People 

/ The Arapahoes are the tallest Indians on the con¬ 
tinent and in many ways they are a peculiar tribe. 
They call themselves “He-Nau-nau-a-nau-au” (the 
chosen people). They worship God under the name 
of “He-ja-va-ne-au-thau” (the stranger on high). 
Their religion, past history and traditions have been 
preserved, handed down orally, by a secret order of 
elders among them called “Je-na-je-he-na-ne,” w ho are 
initiated with fasting and prayer. Their tradition of 
the creation and of the deluge is similar to the Bible 
story. They believe in the resurrection of the body at 


248 HANDBOOK OF THE CHURCHES 

the last great day, and the life everlasting in “Our 
home.” Their token of God’s love and protection is 
their sacred pipe, “The chariot of God,” as they call it, 
because it has led and protected the tribe on its pil- 
primage through the ages, and the spirits (shades) of 
dying Arapahoes, they believe, are carried by it to the 
presence of God. Many of their sacrificial ceremonies 
and sacred rites resemble those of the Israelites. They 
have a definite tradition that they came to this new 
world by the way of the northwest, crossing over on 
the ice—that they left the old world to escape from 
oppression, that their country had been conquered; 
they themselves cruelly treated and their children slain 
by a nation they call the “Neauthan” (strangers, Gen¬ 
tiles). It is by this name that they now call the whites. 
Their antipathy to the white race has been for some 
generations very strong, and the enemies of Christian¬ 
ity among them still call it “The alien’s religion,” but 
this feeling is fast passing away—for the bulk of the 
tribe is now Christian. The gospel of St. Luke was 
published for them in Arapahoe by the American Bible 
Society. The Prayer Book, it is hoped, will soon .be 
in their language. The greater part of it is translated, 
but not yet in print. 

The Rev. Sherman Coolidge and Other Missionaries 

Here the Rev. Sherman Coolidge, a full-blood 
Arapahoe Indian, labored with his wife until 1910, 
when he left for Oklahoma. Bishop Thomas has now 
placed the Rev. Leonard K. Smith in charge of the 
evangelical work on the reservation. He has under him 
Herbert Welsh and Henry Lee as catechists; both are 
Arapahoes; Mr. Smith is also assisted by Miss Ade¬ 
line Ross and Miss Charlotte Brings. Miss Briggs, 
under the direction of Miss Hemmingway, Miss Car¬ 
ter’s successor, continues the work in the famous lace 



THE REV. SHERMAN COOLIDGE, 











t 



A NEVADA WICKIUP 














MISSIONS TO THE INDIANS 249 

school, and has classes in lace-making for the Arapa’ 
hoe, and soon it is hoped a class will be started for the 
Shoshone women. Attention is especially devoted to 
those who were formerly school girls. 

NEVADA INDIANS 
A Nevada Reservation. 

Nevada has a little over 5,000 Indians as its wards, 
chiefly Shoshones and Pai-Utes, on four reservations: 
the West Shoshone Reservation in the north central 
edge of the State, known now as the Duck River; the 
Moapa River Reservation in the southeastern part; 
the Walker River in the southwestern, and the Pyra¬ 
mid Lake in the western part. The Church has a mis¬ 
sion at Pyramid Lake, where Miss Marian Taylor has 
worked for fourteen years teaching the women and 
children, and where a clergyman is needed to reach the 
men. Miss Taylor died in May, 1910, and since then 
no missionary has been sent to the 5,000 Indians in the 
State of Nevada. Should funds become available for 
this purpose, we have an excellent frame church and 
comfortable rectory at the Pyramid Lake Indian Re¬ 
servation. The eight or more Indian children in the 
Sunday-school are using the text-books provided by 
our Sunday-school organizer. They are doing better 
work than is usually the case among white children, 
but they need the spiritual care and oversight which a 
faithful priest and pastor can give. 

UTAH 

The Utes, the Uintahs and Whiterivers are mainly 
settled in the northeastern part of the State, on the 
Uintah Valley Reservation. The Ute Indians are a 
remnant, dwelling chiefly on small streams that sup¬ 
ply them with water to irrigate their tiny farms. The 


250 HANDBOOK OF THE CHURCHES 

country is bleak and barren, with great mountains; 
but little vegetation. Sand storms are an uncheerful 
substitute for thunder storms. 

In 1865 the government made a treaty with the 
larger tribes, whereby the Ute Indians withdrew from 
other parts of Utah to the Uintah Basin, in the north¬ 
eastern part of the State. There were then 5,000 In¬ 
dians. The government promised them $25,000 an¬ 
nuity money for ten years, $20,000 for twenty years, 
and $15,000 for the next thirty years. In addition to 
this, houses were to be erected, fences built and $7,000 
a year spent in helping to teach the Indians to develop 
various industries. In 1880 the population was in¬ 
creased to over 6,000 by the removal, from Colorado, 
after a bloody war, of 1,200 Uncompagre and White 
River Utes. 

In 1911 it was estimated that not over 1,500 Indians 
survived. This awful decrease was due to lack of the 
necessities of life in a barren country—plagues of dis¬ 
ease—acts of lawlessness by renegade white men, and 
punishment inflicted on Indian mischief-makers by an¬ 
gry white men. 

Indian Missions in Utah 

In 1897 Bishop Leonard began the first missionary 
work among these Indians. Miss Lucy Carter has been 
in this work since that time, and Mr. and Mrs. Hersey 
began their work in 1899. The buildings at Randlett 
were completed in 1901, and last year we enlarged 
and improved the rectory. The St. Elizabeth’s Mis¬ 
sion House was built at White Rocks in 1902, and the 
Church in 1905. 

In the summer of 1908 the Indian Commissioner, 
despairing of securing faithful civil service employes, 
proposed that the Church organize a school staff. This 
was done, and later, acting on former precedents on 



TJTE INDIANS, ELK AND FAMILY 






















■ 
































































MISSIONS TO THE INDIANS 251 

other reservations, this staff was transferred to the 
government service. In this way, Miss Carter became 
matron of the Government School, and Mrs. E. M. 
Molineux, Miss Helen Weston and Miss Florence 
Fairlamb came to Utah to be teachers. Mr. Hersey 
was advanced to the priesthood in 1909. In 1910 Mrs. 
Molineux resigned, and Miss Weston was made field 
Matron at Randlett, the Church paying $300, or one- 
half of her salary. In this way the efficiency of the 
Government School was greatly increased and a new 
field missionary secured for the Indians in the south¬ 
eastern part of the reservation. In the meantime, work 
in the Mission House was strengthened. Dr. Mary L. 
James, a trained physician and surgeon, came to work 
with Miss Camfield; and Mr. Martin Hausmann, to be 
a lay reader, Sunday-school superintendent, and to do 
the man’s work about the mission. 

The town of Randlett was named for Col. Randlett, 
who was some years ago an honest and wise Indian 
agent. Three years ago each Indian was allotted a 
definite piece of land, and all the rest was thrown open 
to white settlers; already there are at least 6,000 
white people on the reservation. It is therefore a criti¬ 
cal time for the race, as they are in danger of acquir¬ 
ing the vices, rather than the virtues of civilization. 
The curse of drink is their greatest temptation. It was 
an old Colorado war cry, “The Utes must go,” and 
“The only good Indian is a dead Indian,” and unless 
the Church helps civilize and Christianize them it may 
become a Utah war cry too. 

White Rocks 

The Indian children attend a government boarding- 
school at White Rocks, but in this school there is no 
religious instruction. This is given in our Sunday- 
school, which all the children are required to attend. 


252 HANDBOOK OF THE CHURCHES 

The Ute Indians have never been satisfied. Two 
years ago Red Cap, a White River Ute, persuaded 
about 400 to follow him “to a land where there were 
no white men.” They nearly starved to death in South 
Dakota and were very glad to be sent back to Utah, 
and this experience has made them more reconciled to 
their fate. 

The Sun Dance 

The Sun Dance still continues with former excesses 
checked. Mr. Hersey is wisely neutralizing their ef¬ 
fects. Education in the school is doing the rest. He 
has instituted an Easter feast. He kills the fatted calf, 
spreads huge tables and summons all the Indians, and 
he follows the feast with athletic sports. In July these 
Indians are wont to celebrate the Sun Dance, their' 
nearest approach to worship. They worship the sun, 
and pray to it to remove what illnesses they may have 
had among them. Long poles are carried in proces¬ 
sion, and, after weird chanting raised into place, as we 
have seen done in other dances. Before they are rais¬ 
ed a sham battle is fought. Then a play is acted, with 
an Indian dressed as a buffalo, and others as cowboys 
to lasso him. It is symbolic of the passing of the 
buffalo. They then build an enclosure of green boughs 
around the poles. After anyone once enters it, he can 
not leave it for three days and nights, and he is requir¬ 
ed to fast all the time. The dancing is continuous, 

' relays relieving each other. All the dancers are naked, 
save for the loin-cloth, and their bodies painted a brim¬ 
stone color. At night the scene is lit by a centre fire. 
The huge drum beats the time. White men pay a 
quarter each to enter the enclosure and to watch the 
dances. The government has tried for years to close 
up all such dances, as the Indians work themselves up 
into religious frenzy, and the moral after-effect is very 





COLONEL BYRNES AND LIEUTENANT STYER AND THE UINTAH INDIANS. 


I 













INDIAN DANCE. 











MISSIONS TO THE INDIANS 


253 


baneful, and they have successfully prohibited the cut¬ 
ting with knives, which was part of the ceremony in 
past years. 

Captain Dave Numina, Chief of the Pai-Utes 

Captain Dave Numina, the chief of the Pai-Utes, 
exhibits a high type of Indian manhood. In a broad 
investigation recently made of the squaw-man, that is 
the white man who marries an Indian girl, falls heir 
to her allotment of 160 acres of land and has a similar 
allotment for each child—it has been found that, with 
few exceptions, such unions produce happiness, faith¬ 
fulness and good homes and also an unusually high 
type of man and of citizen. The result of a Church 
marriage, and the product of genuine affection is, in 
almost every instance, a distinct gain to the country, to 
society, and an honor to the nation. No disgrace at¬ 
taches to the union, and both are well received into 
white society. Moreover, the “little red hen,” as she 
has been called, has the desirable quality of staying at 
home and attending to her household duties, as she 
ought to, to the invariable satisfaction of the husband. 
As a mother, she is unexcelled. 

The Pai-Utes 

The name Pai-Ute, is really a term of much confu¬ 
sion, applied to several of the Shoshonean tribes, all 
through Utah, Arizona, Idaho, Nevada, Oregon and 
California. In fact, the Indians of Walker River and 
Pyramid Lake, according to best authority, are not 
true Pai-Utes, but seem to be related to the Bannocks. 
All, however, belong to the Shoshonean linguistic fam¬ 
ily. This branch are often called Paviotso. They 
live in tents (wickiups) and are a peaceable, strong, 
active, industrious people, meriting our ablest efforts 
to better their conditions. 

22 —C. M. 


254 


HANDBOOK OF THE CHURCH’S 


QUESTIONS ON CHAPTER VII, PART I 

1. What work is being done by the Church among the 
Indians in Montana? 

2. Tell the story of Chief Joseph and his Nez Perces. 

3. What is being done at Fort Hall and where is it? 

4. Who was Washakie? Tell the story of his life. 

5. How did the Arapahoes and Shoshones come together, 
and what relations subsist between them? 

6. How many Indians in Nevada? To what tribe do they 
belong? What is being done for them by the Church? 

7. How have the Utes been treated, and with what re¬ 
sult? How has the Church worked with the Government? 

8. What extraordinary exception to the race of half-breeds 
is found as a result of marriage between these Indians and 
white men? 



HOPI SILVERSMITH 










CHAPTER VII 
Part II 

NEW MEXICO INDIANS. 

Pueblo Tribes of the Southwest 

We return now to the south and journey westward 
to New Mexico, where the Pueblo tribes are situated, 
together with a few Apaches. They occupy about i,- 
070,000 acres, and represent twenty tribes in all. The 
old Spanish grants were confirmed by the U. S. Gov¬ 
ernment. The total of Indians there equals about 10,- 
000. As would be natural, almost all the Pueblos are 
Roman Catholics.' Of the multitude of Indian tribes, 
few, if any, exceed in interest these Pueblo or Village 
Indians. They are direct descendants of the ancient 
Aztecs of Mexico, and in their character and habits 
they preserve many traits of this remote ancestry. 

/ There are five chief tribes: the Pueblos proper, the 
Moquis or Hopi Indians, settled mainly in Arizona; 
the Zunis, the Pimas, and the Papagos. 

Characteristics 

These tribes are all semi-civilized, cultivating the 
soil, following horticulture, basketry, pottery, etc. They 
are brave, gentle, industrious; a striking contrast to the 
Indians of other sections of our land. They are hos¬ 
pitable to strangers. They were all under the old 
Spanish missions/ The Zunis have been especially in¬ 
vestigated the past few years, and an interesting rever¬ 
ence for and worship of water, particularly of the sea 
And of springs, has been found to exist among them. 
They dwell chiefly in New Mexico and Mexico, and 


256 HANDBOOK OF THE CHURCHES 

the worship of Montezuma son of the Great Spirit, 
still survives; with many mystic rites and ceremonies. 
Each of these tribes has a special feature of note. The 
Pimas are noted for courage, in their wars on the sav¬ 
age Apaches; the Moquis for gentleness and industry; 
the Papagos for physical development. They all dwell 
on elevated mesas or table-lands or in chambers cut in 
perpendicular walls of rock. 

In the west central section of New Mexico, lies 
Acoma, named after the title of a tribe, the Acoma, 
people of the white rock, a pueblo situated on a rock 
mesa 357 feet high. It is considered the oldest inhab¬ 
ited town in the United States. 

The early Spanish chroniclers mentioned it in 1539 
and stated .that it then had about 200 houses. In 1696, 
the town had 1,500 Indians. In 1902 they had dwin¬ 
dled to 566. They are expert potters and skilled in 
agriculture, but know little about weaving. 

Isleta 

A little further east, in the same state, on a little 
delta or island between a mountain torrent and the bed 
of the Rio Grande, is Isleta, named from a Spanish 
word, islet, or island. It is a Tigua pueblo, occupied 
as early as 1540, the seat of the Franciscan mission of 
San Antonio de Isleta. In 1680 the population of Is¬ 
leta was 2,000. Spaniards came and intermarried with 
the Indians. Later, in times of warfare, many Isleta 
Indians settled down in Texas, on the Rio Grande, at 
Usleta, a few miles below El Paso, the Isleta of the 
South. The Northern Isleta was refounded, and, ac¬ 
cording to Bancroft, the present pueblo built about 
1709 by scattered families of the Tigua. The popula¬ 
tion is now about 1,100. 


t 



A HOPI RUG WEAVER 

















MISSIONS TO THE INDIANS 


257 


Navajo Reservation 

Up in the northwest corner of the state is the San 
Juan River, along which are some old Indian dwellings 
of these same pueblos. In the same region lies part of 
the great Navajo Reservation, but most of the Re¬ 
servation lies in Arizona. 

ARIZONA INDIANS 

Arizona is the land of the Cliff Dweller. 

We have almost 39,000 Indians in this territory, of 
many tribes, though in the main Yuma Apaches, Hopi, 
Navajo, Pima and Walapai. There are eleven Reser¬ 
vations, not all of which we shall be able to visit. In 
the northeast corner is the great Navajo Reservation. 
Next to them are the Moquis. Fort Apache and the 
White Mountain Reservation are farther south. To¬ 
ward the south central is the Gila River Reservation. 
At the northeast corner is the Hualapao Reservation. 
The Salt River Reservation is north of the Gila, and 
the Papago in the far South. 

The Navajos are the largest tribe, numbering 16,000 
souls, in the upper eastern corner, extending into New 
Mexico. 

The Navajos, unlike other Indian tribes, do not be¬ 
long to a vanishing race. On the contrary, they are 
rapidly increasing. In 1868 there were 8,000 of them 
in the United States. Today the estimate is 30,000. 
The percentage of mixed bloods, too, is exceedingly 
small. The tract of 15,000 square miles allotted to 
them on this particular reservation is larger than the 
states of Massachusetts, Connecticut and Rhode Island 
combined, and yet, for their way of living, too small, 
so that they have had to spread over on the adjacent 
public lands. This tribe knows almost nothing of com- 


258 HANDBOOK OF THE CHURCHES 

munity life, but are individualistic. They are mainly 
engaged in sheep-raising. It is not uncommon to find 
families with herds of more than 5,000 sheep. 

Navajo Mission Hospital at Fort Defiance, Arizona 

We have a splendid hospital among them, the In¬ 
dians giving the land for this purpose. The hospital of 
the Good Shepherd was established on the Navajo 
Reservation in 1897. It has an ideal location about 
one mile from the Indian Agency at Fort Defiance. 
Miss Eliza W. Thackara is in complete charge and 
everything is in her hands. Others have helped, but 
she has managed the whole enterprise. Buildings have 
been added as needed and as funds were secured. By 
special arrangement with the Indian Office, Miss 
Thackara has the services of Dr. A. M. Wigglesworth, 
the Government Agency physician, both competent and 
thoroughly interested in the work and its results. In 
all that vast 15,000 mile tract, with its 30,000 human 
souls, there is not another spot where medical and sur¬ 
gical aid can be secured. Successful medical treatment 
is utterly out of the question in an Indian hogan. A 
hogan is the only home the Indians of Arizona know. 
It is an oval-shaped shack of one room, usually about 
12 feet long, 9 feet wide, and not over 7 feet high, 
built of cottonwood and plastered all over with adobe 
or clay, to make it as windproof as possible. It has 
no windows, and an opening in the roof serves for 
chimney and ventilator. These hogans are, at best, 
not particularly inviting. 

Patients come from all over the Reservation, and 
when the hospital is overcrowded, many have to wait, 
sometimes long periods, until room may be found to 
welcome them. Lack of means greatly limits the full¬ 
est results, even when cases are admitted, as for ex¬ 
ample a surgical operation that required a special ap- 



SQUAW AND PAPOOSE 
































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i' ■ :• O . 






. 









































£ 
















































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•. . »• 


* *• . 






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« « • 


■> > *v3f* J * 

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MISSIONS TO THE INDIANS 259 

paratus costing $25, which the meagre resources of the 
hospital rendered out of the question. The operation 
of the plant at best is costly, the nearest railroad sta¬ 
tion being thirty-five miles distant at Gallup, New 
Mexico. Miss Thackara has to have a team of horses 
to convey sick people to the institution, trips that often 
occupy three and four days, with consequent expense. 
As the needs grow, so does the cost of maintenance. 
It amounts already to $5,000 a year, and ought to be 
at least $7,000, all of which has to be secured from 
interested friends. What are you going to give to¬ 
wards this blessed work? “Inasmuch as ye have done 
it unto one of the least of these, my brethren, ye have 
done it unto me.” 

Now a chapel has been built hard by the hospital, a 
memorial to Miss Cornelia Jay, of New York, the 
wood trains of pack mules and Indian ponies bringing 
in the lumber and stone. Here Miss Thackara assem¬ 
bles for daily services her converts and convalescents. 
Soon an Indian deacon will appear on the scene; fol¬ 
lowed by an Indian priest. Surely, God is working 
His purpose out. 

Miss Thackara took up work at first in the Indian 
service that she might support a brother dying of the 
dread white plague, tuberculosis. She, the daughter 
of a priest of the Church, was not under Civil Service, 
and would have been thrown out, had not the opening 
come for an even larger field of helpfulness in this 
Navajo Reservation. Bishop Kendrick considered her 
the most remarkable Christian woman of her genera¬ 
tion. Commissioner Leupp calls her work the most 
successful mission to the Indians, and urges this liv¬ 
ing Gospel for the bodies as the most effective way to 
reach the souls and lives of the Indians everywhere. 

The first service was held in the new chapel October 
22, 1909 the Holy Communion being celebrated and 


260 handbook of the church's 

eleven Navajo children baptized. The results are re¬ 
markable. Polygamy is being broken up, additional 
schools are being secured, trades are being fostered, 
and the awakening of the Navajos is a reality, in place 
of the fond dreams of a decade ago. 

The Hopis 

Next to the Navajo Reservation, lies that of the 
Hopis or Moquis. The name Hopi means “peaceful 
ones.” They are a body of Indians occupying six 
pueblos on the reservation, speaking the Shoshonean 
dialect. Their own name is Hopi; the term Moqui or 
Moki being a name given by others, meaning “dead.” 
They were discovered by Spaniards in 1540, and for 
the next two centuries were ministered to by Roman 
Catholic Spanish missionaries. 

The Painted Desert 

The Hopis live on what George Wharton James 
calls “the Painted Desert,” along the Grand Canon of 
the Colorado River. Well does he term that river of 
the barren desert the Vampire of the Painted Desert, 
the fiendish, evil-souled river, that sucks the life-blood 
of reviving water from the heart of the burning sands 
around it, draining every vestige of power and every 
tiny raindrop that might support vegetation. The slug¬ 
gish waters of the Little Colorado River will rise sev¬ 
eral feet in a night and in a few hours the desert will 
be as waterless and dead as before, scorching men and 
beasts with burning sandstorms. One passes from 
piercing, freezing snow storms to brilliant rain and 
lightning storms; then gazes on such a landscape of 
colors as exists nowhere else in all the beautiful world 
God has given us. It is a desert, inhospitable, barren, 
forbidding; yet thousands of people make it their 
chosen home. They are the Bedouins of the United 



A HOPI MAIDEN 































• .4 - 1 
















































MISSIONS TO THE INDIANS 26 l 

States, who rival in picturesqueness their namesakes 
of the river Nile. The Painted Desert, as such, is no 
special place. It is of wide extent, everywhere, where 
the conditions of such exquisite coloration exist; only 
it is more common in the wild wastes of Utah, Ne¬ 
vada, New Mexico, Colorado and Arizona. It is pecu¬ 
liarly common to the home of the Mokis, or Hopis. 
The Navajos, the Wallapai and the Yavasupai all live 
under the same scenic conditions. (We would com¬ 
mend James’ book, “The Indians of the Painted 
Desert Region” to our readers for special study along 
this line.) 

Encampment on the Desert 

“Strange peoples live in this desert region; intelli¬ 
gent farmers who for centuries have scientifically till¬ 
ed their land, yet who cut off the ears of their burros 
so that they will not steal corn; Indians who dance 
through fierce flaming fires, cut themselves with whips 
of cactus, run races over hot, scorching sands, and 
handle deadly rattlesnakes in an endurance dance for 
worship; people who pray by machinery, who plant, 
prayers as a farmer would seeds, who smoke tobacco 
as a ‘Holy Communion/ people who are pantheists, 
sun worshippers, snake dancers, and who yet have 
churches and convents as extensive as a cathedral of 
modern times.” 

Houses of Hopi Indians 

They are people, too, who, in their native conserva¬ 
tism, will not alter their ancient faiths or mend their 
ancient ways and superstitions or build modern 
houses. Secret societies for men and women, as an¬ 
cient as their tribal mountains, with pass-words, lodge 
rooms, signs and traditions more complex than similar 
organizations of Europe or America, baffle fraternal 

23 —c. m. 


262 HANDBOOK OF THE CHURCH'S 

investigation. Journeying across this fearsome, de¬ 
lightsome region, one comes to the several mesas or 
mounds of the Hopis, who, according to Bancroft, 
were probably the original cliff dwellers. 

Characteristics of the Hopi Indians 

The Hopis are rather small of stature; but muscular 
and agile, with reddish, brown skin, and hair unusually 
straight and black. The men wear it “banged,” the 
married women in two long braids. The man knits, 
while the woman weaves the basket. As the young 
girl reaches maidenhood she puts up her hair in two 
whorls at the side in imitation of the squash blossoms, 
the Hopi symbol of fertility. In mental traits, the 
Hopis are the equal of any race. 

Basketry, Weaving and Other Industries 

They excel in basket weaving and turn out wonder¬ 
ful weaving exquisitely colored by dyeing. The Hopi 
rugs command a high price and are considered equal 
to the famous Navajo blankets. In pottery few can 
excel them. They are always industrious, keen at bar¬ 
gaining, and of quick perceptions. They are hospitable, 
frugal, and unusually peaceable, as their name indi¬ 
cates. Maize is their staple food, but as a rule they do 
not enjoy farming. 

A Hopi silversmith plies his trade in a rather primi¬ 
tive fashion, but makes very artistic beads, pins and 
other ornaments much prized by white travelers. 

The Hopi Religion 

The Hopis are essentially a religious people, much 
of their time being devoted to ceremonies for rain and 
the production of crops. Among them we sometimes 
see a sweet young maiden with her prayer-basket. 







• 



> 



j 

»• 



HOUSES OF HOPI INDIANS. 









*# 












A HOPI MOTHER. 


i 










MISSIONS TO THE INDIANS 263 

Christian missionaries have not altered very much 
their old polytheistic and pantheistic beliefs and super¬ 
stitions. Their greatest gods are deified nature pow¬ 
ers. They are strictly chaste, though polygamous and 
monogamous in sections. Fetishes, amulets, charms 
and mascots, are extensively used. Fraternities are 
formed to perform the sacred dances, especially the 
snake and antelope dances. 

Their Houses 

The houses are built, like all pueblos, in tiers, chiefly 
of adobe clay. In none of the oldej* houses is there a 
doorway at the first floor. This is for protection. They 
are entered by a ladder. The interior is crude in the 
extreme, the walls hung with highly painted baskets, 
and pottery. Religious altars are often seen, with of¬ 
ferings for the departed spirits, as with all savage peo¬ 
ple. 

It is only of late years that windows and doors were 
introduced into some of the houses. Many of the 
houses are built in terraces, itwo or three stories high, 
the second one set farther back than the lower, so that 
part of the lower roof can be used as a playground for 
the children. At Zuni and Taos, two of the pueblos, 
some houses are six and seven stories high, but with 
the Hopis they never exceed three floors. The Hopi 
houses are all built and owned by the women, while the 
men do the knitting and weave the women’s garments. 
So that local customs, after all, determine occupations 
among races. Being an intensely religious people, the 
priest is always summoned at the erection of a new 
house. Prayer plumes are placed here and there, sa¬ 
cred meal is lavishly scattered, and prayers are weird¬ 
ly chanted, in propitiation to the gods who preside 
over house construction. This is quite after the fash¬ 
ion of the Chinese. 


264 HANDBOOK OF THE CHURCHES 

The Snake Dance 

The Hopi snake dance is the ceremony that has 
made the Hopis most famous. The snake dance alter¬ 
nates successive years in eaqh village with the flute 
dance; three times on even years and twice on odd 
years, in the five pueblos. It occurs in August, under 
the combined snake and antelope fraternities of native 
priests. It lasts nine days.* 

The Indian Kachina or God Dance 

Another fraternity among the Hopis keeps up the 
God or Kachina Dance. In this the men wear masks, 
and impersonate sacred beings. This dance is not so 
well known as the Snake, Sun, Bear and similar 
dances. Dances serve a purpose with all races, either 
emotional excitement, exercise, musical rhythmic mo¬ 
tions, or religious meaning, all of which are closely 
akin. 

Arizona Apaches 

There are in Arizona a number of Apache Indians, 
Yuma Apaches for the most part. The Apaches and 
the Navajos are of the same stock; but ever since they 
were known to white men, there has been a marked 
difference between them. The Navajos were always a 
more agricultural people. They held land when they 
got it and held it firmly. The government has until re¬ 
cently treated them barbarously, once placing them on 
land at Bosque Redondo, where there was no water, 
but black, brackish stuff, unfit to drink, no fuel within 
ten miles but roots; and no soil for the cultivation of 
food. Yet 10,000 Indians were once placed there to 
die. When at length they were sent to the proper re¬ 
servation, 3,000 of them had been “subdued” to death 
by ohr humane government. 

♦See Snake Dance, by Miss Marion L. Oliver In National Geo¬ 
graphical Magazine for February, 1911 . 






* 


*„ 

* 

k. 


KACHINA OR GOD DANCE 









*:«?!%>• 


fl 




I 





YAVASUPAI FAMILY, ARIZONA 



















MISSIONS TO THE INDIANS 


265 


The Colorado River Agency 

On the Colorado River Agency in Arizona we have 
the Mohaves, the most populous and warlike of the 
Yuma tribes. Ever since known to history, they have 
dwelt on both sides of the Rio Grande River, chiefly on 
its east side. They are famed for the artistic painting 
and tattooing of their bodies. Although a river tribe, 
they have no canoes. They number about 1,600, of 
whom 500 are at the Colorado River school. 

Yavasupai Reservation 

On the Yavasupai Reservation, the small remnant 
of the Yavasupai tribe, also of Yuma stock, are plac¬ 
ed. On the way, we pass the beautiful Bridal Veil 
Falls, 175 feet high. This tribe is the only one that 
has borrowed the pueblo ideas and customs, for the 
Yurnas all build hogans or use tents, while the Pueblo 
Indians construct the adobe houses. It is likely that 
some Pueblo tribe became incorporated with them at 
some period and brought them to an advanced culture. 
In the summer, however, they construct thatched huts, 
similar to hogans. 

Our Mission at the Colorado River Reservation 

Mr. Hersey is doing good work also among the Mo¬ 
haves at Colorado River Reservation, but nothing, so 
far as we know, among the more distant Yavasupai. 
Cousins to the Yavasupais are the Walapais, who are 
on a reservation of the same name. They number near¬ 
ly 1, OCX); but nothing had ever been written about them 
until Mr. James covered their interesting history and 
work in the Painted Desert. It is worth careful study. 

The Pima Church at Sacaton has a membership of 
500, and is the largest of any church in Arizona. A 
German missionary, the Rev. Charles Cook, heard of 
them from an army officer in 1870. Since that date, he 






266 HANDBOOK OF THE CHURCHES 

has labored among them with marvelous success. The 
results of his single-handed endeavor are 1,100 con¬ 
verts, baptized Indians, and nine Indian helpers. Sure¬ 
ly these labors are worth while. 

QUESTIONS ON CHAPTER VII, PART II 

1. What are the five tribes of the Indians of the South¬ 
west, and where are they located? 

2. Give some account of their civilization. 

3. What Indians are settled in Arizona? 

4. How many reservations in Arizona? 

5. What great peculiarity marks the Navajos? 

6. Tell something of the Hospital of the Good Shepherd 
and its founder. Who bears testimony to the value of this 
work? 

7. Describe the country where the Hopis live, their indus¬ 
tries, and religion. 

8. What other Indians are in Arizona? 

9. What work is the Church doing and where? 



YAVASTJPAI SQUAW AND PAPOOSE. 










































































* 
























































CHAPTER VIII 


INDIANS OF CALIFORNIA 
THE NORTHWEST AND 
ALASKA 

California, 

Oregon, 

Washington, 

Alaska. 










/ 














CHAPTER VIII 


INDIANS OF CALIFORNIA 

The Indians of California are among the least 
known groups of natives of North America. They are 
less warlike than other tribes of the continent and of¬ 
fered little resistance, and that always ineffectual, to 
the seizure of their territory by the whites. The na¬ 
tive population of California was broken up into a 
great number of small groups. These were often some¬ 
what unsettled in habitation, but always within very 
limited territories, and were never nomadic. The dia¬ 
lects of almost all of these groups were different, and 
belonged to as many as twenty-one distinct linguistic 
families, being a fourth of the total number of dialects 
found in all North America. These languages were 
so many that California must probably be regarded as 
the region of the greatest aboriginal linguistic diversity 
in the world. Three larger stocks have found their 
way into California, t'he Athabascan in the north, and 
the Shoshonean and Yuman in the south.* Two of 
these distinct stocks disappeared prior to the Amer¬ 
ican occupation, and one other is now confined to Ore¬ 
gon. 

California has fifty-seven counties, fifty of which 
have Indian settlements; reports of 1906 give an In¬ 
dian population in California of a little more than 17,- 
000, of which 5,200 are reported as living on reserva¬ 
tions—thirty-five hundred of these are in Southern 
California. There is thus a non-reservation popula¬ 
tion of about 11,800. Estimates of the Indian popu- 

•Handbook of American Indians. Vol. I. p. 190-191. 



270 HANDBOOK OF THE CHURCHES 

lation of a century ago vary all the way from 100,000 
to 750,000. Dr. Hart Merriam, of the Biological Sur¬ 
vey, estimates 260,000. A decrease in the Indian popu¬ 
lation of 94 per cent, in a single century and mostly 
within forty or fifty years, is certainly exceptional and 
a fact in which we can neither take pride nor escape 
responsibility. Causes contributing to this state of af¬ 
fairs are violation of faith on the part of the govern¬ 
ment, and the fact that for nearly forty years after the 
American conquest of California, from 1846 to 1884 
an Indian could not acquire land under the federal 
land laws. He was not a citizen and therefore could 
not take up land. He was not an alien and therefore 
could not be naturalized and become a citizen.* 

Early Missions in California 

The first religious service of which we know in Cali¬ 
fornia was the one already mentioned, by the Rev. 
Martin Fletcher, of Sir Francis Drake’s expedition in 
1669. The first established missions were those of the 
Roman Church, begun in 1769 and lasting about sixty 
years. The first mission was at San Diego and was the 
first white settlement within the limits of the present 
state; it was followed by twenty other Franciscan mis¬ 
sions, founded at intervals until the year 1823 in the 
region between San Diego and San Francisco Bay, and 
just north of the latter. With very few exceptions the 
Indians of this territory were brought under the in¬ 
fluence of the missionaries with comparatively little 
difficulty, and more by persuasion than the use of 
force. The number of Indians at each mission varied 
from a few hundred to two or three thousand. There 
were thus in many cases settlements of considerable 
size; they possessed large herds of cattle and sheep 

♦Mr. C. E. Kelsey, Special Agent for California Indians, Report, 
1906. 

Handbook of American Indians. Vol. I. p. 873. 








24—C. M. 


































. 












































































MISSIONS TO THE INDIANS 271 

and controlled many square miles of land. Theoreti¬ 
cally this wealth was all the property of the Indians, 
held in trust for them by the Franciscan fathers. In 
x ^34 the Mexican Government, against the protests of 
the missionaries, secularized the missions. By this 
step the property of the missions was divided among 
the Indians and they were freed from the authority 
and restraint of their former masters. In a very few 
years, as might have been expected, and as had been 
predicted by the fathers, the Indians had either been 
deprived of their lands or had squandered them, and 
were living in a hopeless condition. Their numbers 
decreased rapidly; today in the region between Santa 
Barbara and San Francisco there are probably fewer 
than fifty Indians. In Southern California there are 
still about 3,000 of what are known as Mission In¬ 
dians; these are, however, all of Shoshonean and Yu- 
man stock.* 

Missions at -the Present Time 

At the time the missions were broken up there \vere 
about 34,000 baptized Indians attached to the various 
establishments. It seems never to have occurred to the 
Spanish or Mexican people of that day that a mission 
could possibly exist without government support. Since 
then the Roman Catholic Church has done very little 
for the California Indians. They are claimed to be de¬ 
scendants of the Mission Indians, and stations have 
been established at Le Moore, Ukia'h, Hopland and 
Kelseyville, with about 500 adherents. In Southern 
California all Indians are supplied with missions.f In 

•Handbook of American Indians. Vol. I. p. 784. 
fBishop Johnson, of Dos Angeles in Annual Report to Board of 
Missions, 1910, says that the appropriation of $1,000 keeps two 
faithful, earnest women in the field. They are doing excellent 
Social Service Work, and are also training the children in the ele¬ 
ments of the Christian faith. 



272 HANDBOOK OF THE CHURCHES 

Northern California very little is being done. The 
Presbyterians have much work at Hupa, Chico, Fall 
River Mills, Bishop and North Fork. The Methodists 
at Round Valley, Ukiah, Potter Valley and Upper 
Lake. The Baptists at Auberry. All of these together, 
Roman and Protestant, have less than two thousand 
adherents. There are about 14,000 Indians in North¬ 
ern California, of whom 10,000 are openly and frankly 
heathen.* 

Of the work of our own Church, Bishop Moreland 
writes: “This (the Indian) department of our work is 
at a standstill, the appropriation of $500 per annum 
being only sufficient to provide occasional ministra¬ 
tions and supplies for the station at Hupa, and visits to 
the scattered Indian camps on the Klamath River and 
along the northern coast line. There are about 12,000 
Indians in the district not yet reached by Christian in¬ 
fluence. A plan is now under way whereby, in har¬ 
mony with other Christian bodies, we may take a part 
of this pressing duty. Lack of funds is the chief diffi¬ 
culty. Two noble young women of the Church acting 
as government matrons among the Karak tribes are 
doing real Christian service. Both are communicants 
of the Church. If a Karak league could be formed, 
similar to the Niobrara League, which held up Bishop 
Hare’s hands so effectively, we might bring hundreds 
of heathen Indians into Christ’s fold.”f 

“Church organizations of all kinds in California 
have a struggle for existence and missionary matters 
are usually left to the Home Missionary Boards, situ¬ 
ated mostly in New York. From these we are seem¬ 
ingly much farther removed than China. 


♦Mr. C. E. Kelsey, personal letter. 
tAnnual Report to Board of Missions, 1910. 
JMr. C. E. Kelsey, personal letter. 
























































• • V 

’f 












































t 



/ 

















MISSIONS TO THE INDIANS 273 

INDIANS OF THE NORTHWEST 

There are six Indian reservations in the state of 
Oregon; but as no money appropriation has been made 
for this needy work by our Board of Mis¬ 
sions, Bishop Scadding can only give a lim¬ 
ited visitation to the schools. He reported that 
he spent a day at the Chemawa Reservation 
school, in Marion county, examined the schools, 
conducted service, and preached. There are 
220 Indian girls and 350 boys at this school. The 
government has a fine group of buildings. The bishop 
is to give yearly courses on the Life of Christ and on 
the Church, with the stereopticon lantern. 

In the other diocese, Eastern Oregon, under Bishop 
Paddock, which comprises the rest of that state, east 
of the Cascade Mountains, we have the splendid Uma¬ 
tilla Reservation, in the northeast corner, and Walla- 
walla; the first belongs to the Wailatpuan and the last 
two to the Shahaptian family. 

A Cayuse Chief. 

Oregon has about 3,690 Indians within her bor¬ 
ders, from about twenty different tribes. Among the 
Cayuse at Umatilla, is Tin-te-mit-si, headman of the 
Cayuse, a grim old warrior. The Columbia River bor¬ 
ders the northern edge of Oregon, and many Indians 
live upon it. A little later, we meet Sees Yuse, 
the head medicine man of the Columbia River 
region. He is a reminder of the ancient super¬ 
stitions that are so rapidly passing away. The 
Indians of Washington State number some 8,500 in 
the diocese of Olympia and Spokane. They are of 
very many tribes—Cayuse, Chinook, Coeur d’Alene, 
Nez Perces, Pend d’Oreille, Yakima, Klikitat, Spo¬ 
kane, Dwamish; these are the most well-known, though 


HANDBOOK OF THE CHURCHES 


274 

there are dozens of other tribal remnants of peculiar 
names. 

Washington Reservations 

While there are some twenty Reservations in this 
state alone, the majority of those in the portion west 
of the Cascade Mountains can be combined in the 
term Tulalip Indian Agency. Beyond that there are 
large Reservations in the northeast, the Colville; south 
of that the Spokane; far south the Yakima, and a 
number of smaller ones along the east edge. 

The Tulalip Indians 

Strictly speaking there is no tribe of Indians called 
the Tulalips. Nor has there ever been. It is the name 
of an almost land-locked bay in the region of Puget 
Sound. The reservation, or rather agency, embraces 
five reservations, the Lummi, the Swinomish, the 
Muckleshoot, the Port Madison, and the Tulalip pro¬ 
per, in all about 1,500 souls. They are all under the 
care of the Roman Church. The government has a 
fine series of buildings, good schools, etc. The In¬ 
dians are mostly fishermen and lumbermen. The Pu¬ 
get Sound Indian is, unfortunately, generally improvi¬ 
dent, and does not save much money. The Frazer 
River Indians, to the north of the section, known as 
the Skale Indians, give the Redskin Passion Play at 
Skwa, a hamlet on the Skale or Frazer River. They 
have done this for twenty years in tableaux, reproduc¬ 
ing the life of our blessed Lord, at the end of a week 
of religious celebration. In this play from 3,500 to 5,- 
000 Indians from all over the great Northwest will 
participate. Hundreds journey towards the Frazer 
River from Washington, Oregon, etc. Indians from 
Alaska, from British Columbia come down by boat and 


MISSIONS TO THE INDIANS 


275 


canoes and dog trains. > Scores of tongues and dialects 
mingle in the religious ecstasy. A city of tents and 
wigwams arises on the plain, where is set the tiny vil¬ 
lage of Skwa. This great play is given in June, un¬ 
der the patronage of the quaint little mission church 
of this hamlet. To the Northwest, the Passion Play 
at Skwa is of as real significance and intense interest, 
as is the far more famous ceremony conducted at the 
old Bavarian village of Oberammergau. 

ALASKA 


Discovery of Alaska 

* While Frobisher and his successors were gropmg 
for a northwest passage to Cathay, the Russians by 
overland conquests were steadily advancing toward 
that land of promise. Between 1560 and 1580 the Cos¬ 
sack Irmak crossed the Ural Mountains and conquer¬ 
ed Siberia as far as the Obi River. Thence, urged on 
by the quest for gold and peltries and the need of sub¬ 
duing unruly neighbors, the Russian armies pressed 
eastward, until in 1706 the peninsula of Kamtchatka 
was added to their domains. At that period the north¬ 
ern Pacific and the wild coasts on either side of it were 
still a region of mystery. On the American side noth¬ 
ing was known north of Drake’s “New Albion,” on 
the Asiatic side, nothing north of Japan. Some still 
believed that the two continents were joined together; 
others held that they were separated by a strait. Peter 
the Great wished to settle such questions and ascer¬ 
tain the metes and boundaries of his empire, and in 
1724, shortly before his death, he appointed the Dan¬ 
ish Captain Vitus Beringf to the command of an ex¬ 
pedition for exploring the eastern shores of Kamt- 


♦Dlscovery of America, Fiske. Vol. II. p. 547. 
tlncorreetly spelled Behring. 




276 HANDBOOK OF THE CHURCHES 

chatka and Chukchi peninsula to see if any strait could 
be found there. 

In one respect this was an enterprise of unparalleled 
difficulty, for the starting point of navigation was 
some 5,000 miles distant from St. Petersburg and more 
than half this distance was through a howling wilder¬ 
ness. In the early summer of 1728, Bering launched 
his stout little ship Gabriel and on the nth of August 
sighted the island which he named St. Lawrence. He 
sailed into the Arctic Ocean and passed back without 
seeing the American coast forty miles distant. He 
found an end to Asia and completed the proof of the 
existence of a continuous seacoast from the mouth of 
the Lena River to Kamtchatka. 

Alaska, “The Great Country” 

Alaska has an area of nearly 600,000 square miles 
and a population today, native and white, of about 
90,000. Norway, lying in the same latitude, has an 
area of 124,000 square miles and a population of over 
2,000,000. Alaska is a country of magnificent dis¬ 
tances and has beeen described as the wonderland of 
the North. It has been practically discovered within 
the last twelve years. Mining is at present the prin¬ 
cipal industry in Alaska. The discovery of gold is the 
brightest aim of the pioneer adventurer; many “dis¬ 
coveries” have been made and will continue to be made 
because Alaska is large and that it is a gold region has 
been proved. In the “placer” mines of the gold fields 
communities and towns fluctuate; rise or fall because 
the interests are for the individual, but while they last 
they mean much in the way of population and busi¬ 
ness. In Southern Alaska, gold is found in quartz; 
copper and coal; this means the presence of a perma¬ 
nent population. The coal in Matinsburg, Kyak sec¬ 
tions, the copper in the Bonanza, Niyina sections, all 


MISSIONS TO THE INDIANS 277 

point to a development and permanent growth that 
guarantee the prosperity of Alaska.* 

One of the most valuable assets of Alaska is the 
fisheries. The product of this industry amounts to 
$11,000,000 a year. The men engaged in this business 
come from the States and the harvest is reaped with¬ 
in a period of three months. No particular benefit ac¬ 
crues to Alaska in consequence of this industry, no 
buildings are erected, no church aided out of this vast 
revenue, with few exceptions the natives are not even 
employed in the work. It is hoped that agriculture 
will become an important asset in the future of Alas¬ 
ka. It has been demonstrated in many sections that 
the ground is fertile, the weather conditions not im¬ 
possible, and vegetables of a superior quality, as well 
as some of the grains, have been produced with great 
success.* 

The Native Races of Alaska 

Two distinct races are found in Alaska: the Es¬ 
kimo and the Indian. The Eskimo race inhabits the 
coast from Prince William Sound, Alaska, all along 
the northern coasts, islands and inlets to Hudson’s 
Bay, Greenland and Newfoundland. The Eskimo in 
Alaska are represented by two tribes, the Eskimo pro¬ 
per and the Aleuto, or inhabitant of the Aleutian Is¬ 
lands. The Altu and Atka families are Aleutians. 
While the Eskimo live, as a rule, on the coast some 
tribes have encroached upon the interior, along the 
Yukon, Kuskokwim to Kolmakoff Redoubt.f The Ko- 
buks, or intruders, have been given this name because 
of their habitat along the Kobuk River. One Eskimo 
tribe, the Ugalak-muih, has practically become Tlingit 
through intermarriage. The Eskimos are peculiar 

♦From Bishop Rowe’s Annual Report to Board of Missions, ,1910. 

tSeventh Annual Report, U. S. Bureau of Ethnology, J. W. Powell. 



278 HANDBOOK OF THE CHURCHES 

in that they are the only race of American aborigines 
who came in contact with the white man before the 
days of Columbus, for Greenland was occupied by 
the Norwegians during the tenth and eleventh cen¬ 
turies, and their two expeditions extended even as far 
as the American mainland. Later Frobisher and other 
European navigators encountered Eskimos along the 
east coasts, while the Russians discovered and annex¬ 
ed the west part of their domain. 

The Indians of Alaska belong to two linguistic fam¬ 
ilies, the Athabascans and the Koluschans. The Atha¬ 
bascan is the most widely distributed of all the In¬ 
dian linguistic families of North America, formerly 
extending over parts of the continent from the Arctic 
Coast far into New Mexico, from the Pacific Ocean to 
Hudson Bay on the north, and from the mouth of the 
Rio Colorado to the mouth of the Rio Grande on the 
south. There are many divisions of this family, and 
the ones best known in Alaska are the Kutchin of Por¬ 
cupine and Tanana Rivers (where they are often 
spoken of as the Loucheux, or the squint-eyed—from 
the oblique form of the eye which so closely resem¬ 
bles the Mongolian type), the Tlingits and the Koyu- 
kuks, who inhabit the basin of the Koyukuk River and 
have a village near the junction of the Yukon and 
Koyukuk Rivers. The Koluschans are found on the 
coast in the southern boundary of Alaska; the limit 
south, is the mouth of the Portland canal, and the 
limit north, the mouth of the Atna River. Until recent¬ 
ly they have been supposed to be an exclusively insu¬ 
lar or coast people, but it has been discovered that the 
Tagish, a tribe living inland on the headwaters of the 
Lewis River, hitherto supposed to be of Athabascan 
extraction, belong to the Koluschan family. The Chil- 
kats and the Chilkoots are the same and belong to this 
family, as do also the Auks. 


MISSIONS TO THE INDIANS 279 

MISSIONS IN ALASKA 

The Greek Church 

Russian influence on the natives of North America 
came with the voyage of Bering in 1741. In 1794 
regular missionary work was begun among the Aleut 
on Kodiak Island, by monks of the Greek Church, 
with marked results among the islanders, but with 
smaller result among the more warlike tribes on the 
mainland. Within a few years the savage Aleut were 
transformed to civilized Christians, many of whom 
were able to read, write and speak the Russian lan¬ 
guage. Among the pioneer workers were the Fathers 
Juvenal, murdered by the Eskimos for their opposition 
to polygamy, and the distinguished John Veniaminoff, 
1823 to 1840, the historian and philologist of the Alas¬ 
kan tribes, and author of a number of religious and 
educational works in the Aleut and Thlinget languages, 
including an Aleut grammar and brief dictionary. The 
first school established by the Russians for the Eskimos 
was in 1795; for the Tlingit at Sitka in 1844. Mis¬ 
sion work began in a desultory way for the Aleut, and 
at Kodiak in 1793; this work was thoroughly system¬ 
atized in 1816, when Sitka was added to the other 
places. Mission work on the lower Yukon began about 
i860.* All that now remains under the care of the 
Greek Church is found at Sitka, Eyak, where a Greek 
priest from Ellamar, twenty miles distant, comes once 
or twice a year, and at Kodiak. 

The English Church 

Owing to lack of knowledge of the boundary line 
between Canada and Russian Alaska, we find 
missionaries of the Church of England working 
among the Eskimos and Indians of the North¬ 
west in 1858. Archdeacon Hunter, of the Cree 

•Handbook of American Indians. Vol. I. p. 896. Vol. II. p. 398. 



280 handbook of the church's 

Mission, in that year made a reconnoitering 
visit to the Mackenzie River, as a result of 
which the Rev. W. W. Kirkby was appointed to 
that field and took up his residence at Fort Simpson. 
In 1862 he descended the Mackenzie River nearly to 
its mouth and crossed over the divide to the Yukon, 
just within the limits of Alaska, preaching to the Kut- 
chin and making some study of the language. The 
work begun on the Yukon by Mr. Kirkby was given 
over in 1862 to the Rev. Robert McDonald, of the 
Church Missionary Society, who established the 
Church at Fort Yukon. For over fifty years the Hud¬ 
son Bay Company held here the only white man’s 
trading post in all the interior, save the Russian one at 
Nulato, 600 miles distant. The Church Missionary 
Society did a wonderful work at Fort Yukon, and it 
still remains. Instead of teaching the natives Eng¬ 
lish, they translated the Bible and Prayer Book into 
Indian dialects, Mr. McDonald following a syllabic 
system of his own by means of which the Indians were 
able to read in a few weeks.* In 1865 the Rev. Wm. 
C. Bompas, afterward Bishop of Athabasca, and later 
of Mackenzie River, arrived from England. In the 
next twenty-five years he labored among many tribes 
of the Athabascan family and some Eskimos. Alaska 
was purchased by the United States in 1867. “On Au¬ 
gust 9th, 1869, th e United States Government, as rep¬ 
resented by Captain Charles Raymond, took formal 
possession of Fort Yukon by hoisting the Stars and 
Stripes. Bishop Bompas was present on that import¬ 
ant occasion.”f 

“The great work of the Church Missionary Society 
among the Indians of Alaska cannot be too strongly 
emphasized. From 1862, when the Rev. Mr. Kirkby 


♦Handbook of American Indians. Vol. I. p. 907. 
tAn Apostle of the North, p. 107. 



MISSIONS TO THE INDIANS 28 1 

crossed the Rocky Mountains and visited Fort Yukon, 
this post was held by the Rev. Mr. McDonald until 
1869, and a splendid work for Indians was carried on 
along the Great River. When the United States pur¬ 
chased the territory from Russia, the Indians would 
have been left shepherdless but for the noble exer¬ 
tions of the men of the Church of England, such as 
the Rev. V. C. Sim, the Rev. T. H. (afterward Arch¬ 
deacon) Canham, the Rev. R. J. Bowen, in 1896, and 
the Rev. John Hawksley, who were transferred from 
the Mackenzie River Diocese. Later the Rev. Fred¬ 
erick Foote Flewelling, now rector of St. John’s 
Church, Johnstown, Penna., was in Dawson, and labor¬ 
ed among the Moosehide Indians. He was the one 
who moved these Indians down to their present situ¬ 
ation, when they were forced out of their old place by 
the whites. Bishop Rowe, upon his arrival, at once 
realized the condition of affairs and sought to make an 
improvement. He was the right man in the right 
place. To him the Church was one, and national boun¬ 
daries formed no bar when souls were at stake. He 
asked Bishop Bompas to care for his Indians till he 
could take the charge himself. This he did a few 
years later and now has an earnest band of workers 
among the natives.”* 

First American Missions 

Not for many years after Alaska became a territory 
of the United States did the Church realize her obli¬ 
gations in her new domain. The Presbyterians were 
the first American body to open a mission here. In 
1866 they established headquarters at Fort Wrangell, 
where a school had already been organized by some 
Christian Indians from the Methodist Station at Fort 
Simpson, British Columbia. Within the next eighteen 


♦An Apostle of the North, p. 274. 



282 


HANDBOOK OF THE CHURCHES 


years fifteen stations had been established among the 
Indians of the south coast and islands, besides two 
among the Eskimo. The Roman Catholics made their 
first establishment at Fort Wrangell in 1878 and later 
others at Sitka, Juneau and Skagway. In 1886-87 they 
entered the Yukon region, with missions at Nulato on 
the Yukon, St. Ignatius on the Kuskokwim, St. Mary’s, 
St. Michael’s, Nome, Kusilvak Island, Nelson Island, 
Holy Cross, Koserefsky and others. With the excep¬ 
tion of Nulato, all were in Eskimo territory. In 1884 
the Moravians, pioneer workers among the eastern 
Eskimo, came to Alaska and established a mission at 
Kevinak among the Eskimos on the Kuskokwim. Later 
more missions were established, and in 1903 the Mora¬ 
vians had five stations under the charge of 13 white 
workers, with 21 native assistants.* 

The Presbyterians at Pt. Barrow and the Moravians 
were the first to import herds of reindeer to their mis¬ 
sions. 

Our Own Church in Alaska 

In 1882 Bishop Paddock, then missionary bishop in 
the State of Washington, visited southeastern Alaska, 
with a view of recommending some plan of work. 
Nothing, however, came of his visit, and it was not un¬ 
til 1886, that the Rev. Octavius Parker, of California, 
was appointed the first missionary of the Church to 
Alaska, with instructions to begin a mission among 
the Indians at some point on the Yukon River. Land¬ 
ing at St. Michael, he found himself faced by many 
discouragements, but in April, 1887, when things 
seemed almost hopeless, a company of Indians from 
Anvik asked him to visit their settlement. In this year, 
1887, Rev. John W. Chapman, a young deacon of 
the Diocese of New York, and a native of Vermont, 


♦Handbook of American Indians, p. 896. 



MISSIONS TO TIIE INDIANS 


283 

was appointed a second missionary. He joined Mr. 
Parker in June, and together they proceeded to Anvik 
to begin the work of the Church’s first mission in 
Alaska. Rude buildings for a mission house and a 
schoolhouse were erected. Later a beginning was made 
upon a church, and in 1894 the present Christ Church 
was completed. Its erection was made possible by 
means of a part of the first United Offering of the 
Woman’s Auxiliary. Mr. Parker retired from the 
mission in 1889. Mr. Chapman is still in the field as 
the leader of the Anvik station. 

The second mission the Church opened in Alaska 
was far to the north, at Point Hope. Early in 1890 
Lieutenant Commander Stockton, of the United States 
Navy, informed the missionary authorities of the con¬ 
dition of the natives at Point Hope. Their naturally 
hard lot was made worse by the degrading influences 
introduced by vicious white men, who landed occa¬ 
sionally at the Point from whaling vessels. No effort 
to better their condition, physically, morally or spiritu¬ 
ally, had been made, and Lieutenant Commander 
Stockton urged that a missionary and, if possible, a 
medical missionary, should be sent to their relief. Dr. 
John B. Driggs, a physician of Wilmington, Del., of¬ 
fered for this service and reached Point Hope in July, 
1890. 

By October 1st, 1890, everything was ready for a 
school, but a heavy snowstorm came up and lasted for 
nine days. Naturally there were no pupils. On the 
morning of October 10th, Dr. Driggs persuaded one 
boy to attend. Thus the Point Hope Mission began. 
Before the year was out the number of pupils had 
grown to over fifty. St. Thomas’ Mission, Point Hope, 
is a most successful work among the Alaska Eskimos. 
Dr. Driggs gave himself with singular devotion to the 
betterment of the 500 or more people who lived at 


25—c. M. 


284 HANDBOOK OF THE CHURCHES 

Point Hope, and in the neighboring country. He 
taught and baptized the children, married many of the 
older people, prepared a number for confirmation, and 
showed them how to live more decently. Dr. Driggs 
not only had to help the Eskimos forward, but he has 
had to shield them from the counter influences of de¬ 
graded white men. When Dr. Driggs went to Point 
Hope he was warned that the people were wild and 
lawless. Today Americans can travel in perfect safety 
throughout Eskimo land, and can make their wants 
known in English. This is understood by most of the 
younger people, who have been trained in the school. 
Polygamy, formerly common, is no longer practiced, 
and the position of the women has generally been 
greatly improved.* 

Another of the missionaries of those early days was 
the Rev. Jules L. Prevost, who arrived in 1891 and 
assumed charge of an out-station among the Indians 
five hundred miles up the river. After a time it be¬ 
came apparent that this mission was not located to the 
best advantage, and Mr. Prevost, with great skill, suc¬ 
ceeded in transferring most of the buildings still fur¬ 
ther up the Yukon, to the point where the Tanana 
joins it. Here he has worked with great faithfulness 
and success, and, like Mr. Chapman, has built up a 
strong Indian mission, of which he was the much lov¬ 
ed leader until his retirement, in 1906, to take a course 
in medicine. 

The first regularly appointed women missionaries of 
the Church were Dr. Mary V. Glenton and Miss Ber¬ 
tha Sabine, both of whom were assigned to Anvik in 
1894. After some time Dr. Glenton, retired and is 
now a medical missionary of the Church in China. 


♦How the Church went to Alaska. Leaflet No. 805. Church 
Mission House. 



MISSIONS TO THE INDIANS 285 

Miss Sabine still continues her devoted and successful 
work, but is now at Circle City. 

If the Church was slow in sending missionaries, she 
also delayed long before she sent a bishop. Alaska 
was made a missionary district in 1888, but it was 
not until 1895 that Bishop Rowe was elected and con¬ 
secrated. 

Bishop Rowe was born in Toronto, Canada, and 
was graduated from Trinity College, Toronto, in 1878. 
The following year he was ordered deacon, and was 
advanced to the priesthood in 1880. Few men have 
had training in their early ministry which so thorough¬ 
ly fitted them for their life work. The first five years 
of Mr. Rowe’s ministry were spent in work on the In¬ 
dian reservation at Garden River, Ontario, on the 
shores of Lake Huron. This field required much 
traveling by small boats in the summer, and on snow- 
shoes in the winter. While here he occasionally as¬ 
sisted the Bishop of Michigan by holding services at a 
mission at Sault Ste. Marie. 

Bishop Rowe began his work in Alaska with the 
same practical devotion that had marked all his min¬ 
istry. Going first into the southeast section, he chose 
Sitka as the See city of the district, and took steps to 
organize congregations of white people in Juneau and 
other points. His first confirmation service was at 
Anvik in August, 1896, when a number of Indians, 
prepared by Mr. Chapman, were admitted to the com¬ 
munion of the Church. Because of the tremendous 
task of caring for his field, Bishop Rowe has been 
obliged to leave Sitka and move to Seattle, Washing¬ 
ton, for the reason that Sitka is no longer the capital 
of Alaska, and communication with this town has lit¬ 
erally been cut off. Almost no boats go there and 
there is but little mall since 1904. It is of importance 


286 


HANDBOOK OF THE CHURCH'’S 


that the Bishop should be in touch with the rest of the" 
world. 

Our Missions Today 

From the missionary point of view Alaska may well 
be divided into three sections: (i) Southeastern Alas¬ 
ka, where we have missions at Ketchikan, Wrangell, 
Sitka, Juneau, Skagway, Douglas, Cordova, Valdez, 
Seward; (2) The Yukon District, with missions at 
Anvik, Circle City, Eagle, Fort Yukon, Tatiana and 
Rampart, under charge of the Archdeacon, the Ven¬ 
erable Hudson Stuck, D.D., who has charge also of all 
Yukon and Arctic missions that are without resident 
priests. The Tatiana Valley mission belongs also to 
the Yukon District, but the missions on the Tanana 
River are under the special care of the Rev. Charles E. 
Betticher, Jr. Stations with churches, schools and 
hospitals are at Tanana, Nenana, Chena, white settle¬ 
ment, also Chena, Indian village,* Fairbanks and Sal- 
chaket; Rampart is also visited from Tanana. With the 
exception of Fairbanks, the missions here are for the 
Indians. (3) Arctic Alaska, with missions at Alla- 
chaket, Cape Nome and Point Hope. 

Southeastern District 

In the first section the mission at Ketchikan minis¬ 
ters to both white people and Indians; here we have 
St. John’s Hospital, where a large work is being done. 

Fort Wrangell, established in 1834, was the first set- 

_ ; • ^ 

♦The two villages of Chena are two and a half miles apart in 
winter time, as one goes on the trail, but in summer time, they 
might for all intents and purposes be many miles apart, because 
they are on different sides of the river (Tanana River). I do not 
know why they have both received the same name, unless it is 
that the white Village of Chena was settled before Fairbanks, as 
. it is the head of navigation, and the Indians who were then living 
six miles down the river moved up to their present village. Their 
village has always gone by the name of the Chena native village 
to distinguish it from the white town.—Letter from Mr. Betticher 
Tune 19, 1911. 



MISSIONS TO THE INDIANS 287 

dement made in Southeastern Alaska after Sitka. 
Wrangell, at the time of the gold excitement, was at 
first the favorite route to the Klondike region. Here 
we find the Tlingit Indians and St. Philip’s Church, 
with its thirty communicants. Before the Church 
came to Wrangell an appeal was made by some Chris¬ 
tian Indians, who had been trained under the Rev. Mr. 
Duncan at Fort Simpson, British Columbia, “to send a 
man to teach us how to live better.” This appeal was 
first responded to by the Presbyterians. In 1905 the 
Rev. H. P. Corser, of the Presbyterian mission, ap¬ 
plied to Bishop Rowe for Orders and on All Saints’ 
Day, 1907, he was ordained priest by Bishop Rowe; 
later the whole congregation and the mission buildings 
were transferred to the communion of the Church.f 

The Yukon District 

The missions in the Yukon District are all our own. 
St. Paul’s Church, Eagle, carries on a vigorous religi¬ 
ous work among both white people and Indians. The 
Church of the Heavenly Rest, Circle City, also min¬ 
isters to white people and Indians. It was here that 
Deaconess Deane, from New York, lived alone for two 
years, running the hospital, teaching the Indian school 
and gathering the people for Sunday services. There 
are now about fifty communicants in this mission. 
Some 200 miles from Circle City is Fort Yukon, es¬ 
tablished in 1847 by the Hudson Bay Company. This 
little town is of no importance as a mining center, but 
the most important point of strategic importance, in 
Archdeacon Stuck’s opinion, on the Yukon River. Fort 
Yukon is situated at the junction of the Yukon and 
the Porcupine Rivers with the Chandalar, the Salmon 
and the Big and Little Black Rivers all coming into 


fFor full description of Wrangell and the Tlingit Indians, see 
Alaskan Churchman for February, 1911. 



288 HANDBOOK OF THE CHURCHES 

the Yukon at this point. All these rivers have Indians 
on them, and Fort Yukon has always been their gath¬ 
ering place. Tanana and Anvik are both important 
centers, but the vantage point for a great industrial 
center is Fort Yukon. Bishop Rowe recognized the 
strategic importance of this post, and bought the 
North American Trade and Transportation Buildings 
and opened a mission. Here is St. Stephen’s Church 
and Hospital. The mission at Rampart, St. Andrew’s 
Church, is for white people, while at Anvik, our first 
mission, we find Christ Church entirely for Indians.* 

Tanana Valley Mission 

The Tanana Valley is a section of Alaska widely 
known because of its immense mineral wealth. Thither 
men have flocked from all parts of the world, and this 
changing, shifting company forms the material on 
which to work. Gentlemen and gentlewomen, Amer¬ 
icans of foreign extraction, foreigners from every 
quarter; these work here side.by side in the endeavor 
to make a “stake.” 

Using Fairbanks as a center we have reached out as 
opportunity came. Regular and well-ordered services 
have been maintained in St. Matthew’s Church in Fair¬ 
banks, while occasional services on the creeks, and 
Lenten services in Chena, have played some part in 
the effort to meet the religious needs of a widely scat¬ 
tered and constantly shifting population. 

For many years it was the habit of the Tanana 
River Indians to make a weary pilgrimage to the 
mouth of the Tanana River once a year; there to 
trade, but most of all to spend a precious few days at 
the mission, receive instructions, bury their dead, pre¬ 
sent themselves for marriage and their children for 
baptism, and, if the Bishop were able to meet them, be 


*Journeyings in Alaska, p. 51. (Mrs, W. W. Smith.) 



MISSIONS TO THE INDIANS 289 

presented for confirmation. While the faith and interest 
and enthusiasm of these simple people is to be admir¬ 
ed, it would be unreasonable to expect th^t they could 
forever continue making these annual journeys. The 
Rev. Jules Prevost journeyed up the Tanana River 
several times, carrying with him the ministrations of 
the Church, and thereby reaching many whom he 
otherwise never would have seen. The Tanana River 
is hundreds of miles in length. Along its banks the 
native people are scattered, here a few and there a 
few, called hither and thither in pursuit of game, 
camping for weeks at a time during the run of fish, 
now appearing at one point, now at another—a rest¬ 
less, wandering people, who look upon the river as 
their very life. These are the representatives of the 
people whom we have been trying to reach for many 
years in a casual way, and of late years by a direct and 
systematic endeavor. Using Fairbanks as a center, 
and choosing the largest villages, the idea was con¬ 
ceived of linking together the entire people, supplying 
them with a chain of mission stations, which, for the 
sake of economy, was to be presided over by one 
priest. It is needless to go into detail as to the early 
efforts of this chain of missions, which is known as 
the Tanana Valley Mission. We will give simply a 
summary of the missions as they now exist. 

At the mouth of the Nenana River is situated St. 
Mark’s‘Mission. Here there are four resident mission 
workers, besides two native lay-readers. The mission 
consists of Tortella Hall—a roomy dwelling supplying 
dormitory rooms for thirty children, but in which more 
have to be crowded; an infirmary, supplying ward 
room for practically every need, an enclosed porch for 
the use of patients, and rooms for the missionary 
nurse and teacher; a cozy cabin for the superintendent 
of the farm, stables and other necessary buildings. The 


2Q0 HANDBOOK OF THE CHURCHES 

aim is to make Nenana the central point of the Tanana 
Valley Mission. The hospital is placed here because 
it is the farthest down stream. A sick Indian on al¬ 
most any point of the river can be placed in a boat 
and carried speedily from stream to the infirmary. In 
winter, travel is equally difficult in any direction. 

Bishop Rowe, Archdeacon Stuck and those of the 
mission staff who have worked upon the native ques¬ 
tion, agree that the most important work to be done 
for the people as a whole is to educate them in ways of 
living, in the care of the sick, and in ordinary sani¬ 
tary precautions. This branch is regarded as of even 
greater importance than the training in reading and 
writing. Throughout Alaska generally the govern¬ 
ment has, through its agents, established creditable 
schools, for the sole instruction of the natives. We 
feel, however, that unless the mission is very active, 
there will soon be no natives to educate. Consequent¬ 
ly the greatest effort is being made on the part of the 
Bishop and his staff to educate the natives along the 
general lines of health and cleanliness. The building 
of the infirmary at Nenana will go a long way toward 
furnishing the place where Indian women can receive 
some competent instruction as to the care of the sick, 
and supplying as it does a refuge for the ailing, it is 
indeed one of the most beautiful examples of the gos¬ 
pel of love which the Church is carrying to these peo¬ 
ple. 

On the other hand, Tortella Hall furnishes quite as 
Striking an example as the infirmary, and to most 
observers, a far more interesting spectacle. To see 
36 odd children, neat, mannerly, obedient, and, with 
it all as full of life as they can be, is a sight that fills 
even the most casual observer with enthusiasm. In 
Tortella Hall, as Miss Farthing* so ably mapped out 

*We have to record the sad fact of Mis3 Farthing’s death. A 
chapel is to be built in her memory at Tanana. 



MISSIONS TO THE INDIANS 


29I 


the work, the mission endeavors to supply to these 
children not only a school but a Christian home, and 
when we have said this we have said all that need be 
said to commend it to the prayers and interest of the 
Church at large. 

The next point in the chain of missions is St. Bar¬ 
nabas’s, at the native village Chena, where there is a 
chapel school and a very comfortable residence for 
the missionary. The next point is at Chena itself, a 
white settlement, where the priest-in-charge and his 
lay associate have their residence in order to quickly 
reach any point in the valley, and yet near enough to 
Fairbanks so as to reap the benefit of its excellent mail 
service. The next point is St. Luke’s Mission at the 
mouth of the Salcha River, where there is a chapel, 
school and residence for the missionary. Nenana, 
Chena and Salchaket are about sixty-five miles apart. 
Beside these four stations, journeys are made con¬ 
stantly to outlying points where the Indians may be 
gathered, and it is the purpose of the Bishop to com¬ 
plete the chain by placing a mission on the upper 
river at a point where it will reach the needs of the 
people of that district.* 

Arctic Alaska 

The work for the Eskimos at Point Hope, begun by 
Dr. Driggs in 1890, is continued under the supervision 
of the Rev. A. R. Hoare. This is the farthest north 
of any of our missions and the most difficult one to 
reach. Only one regular mail a year can be depended 
upon, and the missionary is usually the only white man 
in the settlement. Upon the last visitation of the 
Bishop, in 1909, the old igloo church was torn down, 
and another building erected, furnishing accommoda¬ 
tion for school as well as church. Daily services are 


♦Annual Report, Rev. C. E. Be-ttlcher, Jr. 1910. 



292 HANDBOOK OF THE CHURCH'S 

held in it, and the natives join in the services as heart¬ 
ily as any congregation in the more civilized part of 
the world. Almost all the villagers have been confirm¬ 
ed, and at the celebration of the Holy Communion are 
always present and partake.* The result of the work 
at Point Hope has made of the Eskimo a new creature 
in body, mind and soul. They are now cleanly, hon¬ 
est, and held in high repute by all who come in con¬ 
tact with them. There were eighty of them confirm¬ 
ed at the last visitation of the Bishop. 

Allakaket is an Indian village ten miles north of the 
Arctic Circle. In 1907 the church, St.-John’s-in-the- 
Wilderness, was built and also the cabin for the mis¬ 
sionaries, Miss Carter and Miss Heintz. This is the 
only mission in Alaska that serves the two native 
races, the Indian and the Eskimo. Since the building 
of this mission a large Eskimo village has sprung up 
a mile below the church, on the opposite bank of the 
river, while an Indian village is building on the mis¬ 
sion side of the stream just above. The work here is 
all the more hopeful because of its isolation. No 
whiskey, the curse of the Indian, has yet reached that 
village. 

Medical Work Under Dr. Burke 

The appointment of a medical missionary like Dr. 
Grafton Burke has been more than justified. Far and 
near, both white people and natives have been greatly 
benefited by his medical labors. Only last winter, with 
an Indian boy as his companion, he travelled down the 
Yukon, ministering to Indian and white men in their 
lonely cabins; crossed from the Yukon to the Koyu- 
kuk, visited the far-off miners in the Koyukuk region, 
returning to Fort Yukon by way of the Chandelar 
River, thus making a journey of 1,200 miles, during 


•Alaska Lecture III. Mrs. W. W. Smith, p. 84. 



MISSIONS TO THE INDIANS 293 

which he several times was stormbound, frost-bitten, 
and in peril of losing his life, but succeeded in reach¬ 
ing headquarters safely, with the happy sense of hav¬ 
ing ministered to many people in their great distress. 
In addition to this, in April, he was summoned to visit 
camps 100 miles back of Circle City, where he stayed 
for some weeks, and rendered most efficient service 
to forty or fifty people. These people manifested their 
appreciation in a most touching way. It brought con¬ 
viction to them of the interest and work of the Church 
on behalf of all souls. 

Iditerod 

Recently discoveries of gold have been made in 
a new section of Alaska, in what is known as the In- 
noko Valley—a valley lying between the Yukon and 
the Kuskokwim rivers—a valley of tremendous area. 
Thousands of men have found their way into this val¬ 
ley within the past three months; should it seem likely 
to be a permanent camp, a mission in this section will 
probably be established. 

A valuable aid to the missionary work in Alaska is 
the little launch Pelican, money for which was raised 
by Archdeacon Stuck. It was taken to the River 
Yukon by him in 1907. Bishop Rowe writes: 

“The Pelican, our missionary launch, is proving of 
invaluable service. From the fact that we have such 
a launch, I was able to outline the following visit for 
this summer: In addition to the missions and fish 
camps along the Yukon, I wanted to go up the swift 
Porcupine 225 miles, then the Tanana, 275 miles; then 
the Koyukuk, to our mission of St.-John’s-in-the-Wil- 
derness, a distance of 500 miles; later from Anvik 
through the Chageluk up the Innoko and Iditerod, 
some 200 or 300 miles, to the new diggings known as 
the Iditerod. All this I hope to accomplish this sum- 


294 HANDBOOK OF THE CHURCH^ 

mer, a trip that, without the Pelican, would have been 
impossible in our short summer season.” 

This is but a brief sketch of the Alaskan Mission to 
the native Americans. Much work has been done 
among the white settlers, but lack of space forbids 
mention of it. Bishop Rowe gives the following sta¬ 
tistics which prove that great hardships and difficulties 
do not prevent Church growth: 


Statistics 

Clergy: 1911 

Deacons . 2 

Priests (including Bishop) . 11 

13 

Lay-readers ... 11 

Deaconesses, nurses, teachers . 19 

Chapels, etc. 20 

Missions unorganized, etc. 28 

Mission residences . 14 

Consecration of Churches . 1 

Baptisms . 251 

Number confirmed . 310 

Marriages . 164 

Burials . 109 

Hospitals . 3 

Schools . 7 

Communicants . 864 

Reindeer herd 
Two launches. 


QUESTIONS ON CHAPTER VIII 

1. How many Indian settlements in California, and how 
many Indians? 

2. Account for the remarkable decrease in the Indian popu¬ 
lation of California. 

3. What were the first Missions among these Indians? and 
what are the results of the secularizing of these Missions? 

















MISSIONS TO TIIE INDIANS 


295 


4. What are the conditions in Bishop Moreland’s diocese? 

5. What Indians are in Oregon and Washington? What 
remarkable Christian ceremony do the Frazer River Indians 
perform? 

6. Tell something of the History of Alaska. What con¬ 
stitutes its riches? What two native races are there? 

7. When did Mission work begin in Alaska, and by whom? 

8. Tell the story of the first English Missions. 

9. Tell the story of the first American Missions of our 
own Church. 

10. What was the result at Point Hope? And the begin* 
ning at Tanana? 

11. Compare the Missions today in Alaska with what they 
were when Bishop Rowe was sent there. 

12. Give the three divisions of Alaska and the Missions in 
each, with details. 

13. - What are the conditions among the natives at Point 
Hope today? 

14. What Mission serves both native races? 


t 












































































• 1 1 








LIST OF MISSIONARIES 

Owing to imperfect early records, the following 
Chronological Tables are necessarily incomplete: 

List of Missionaries of the Church of England and Some Others 
Who Ministered to the Indians, With a Few Notable Facts. 
A.D. 

1578 Master Wolfall, who sailed with Martin Frobisher’s 

Expedition to Hudson’s Bay. 

1579 Rev. Francis Fletcher, on the Coast of California. 

1585 Rev. Thomas Heriot, first English missionary to the 

New World, accompanied Sir Walter Raleigh’s Ex¬ 
pedition to Virginia. 

1587 First Ecclesiastical Act: Baptism of Manteo, on the 
Island of Roanoke, Va., the first Indian convert to 
the Church. 

1589 First direct pecuniary contribution to missionary work 
in America, 100 pounds given by Sir Walter Raleigh. 
1606 Rev. Richard Hakleigh, Virginia. 

1609 Rev. Richard Hunt, Cape Henry, Virginia. 

1611 Rev. Alexander Whitaker, Virginia. 

1612 Baptism of Pocahontas. 

1619 Mr. Nicholas Ferrar, with Sir Edward Sandys, laid 

foundation of first college for English and Indian 
youth at Henrico, Virginia. Mr. George Thorp, 
first head of college. 

1620 Formation of first Plymouth Settlement in Massa¬ 

chusetts. 

1649 Under Oliver Cromwell, Foundation of “The Society 
for the Propagation of the Gospel in New England 
and parts adjacent in America.” (After War of 
the Revolution this society was removed to Canada, 
where it still exists under the name of the New 
England Company.) 


298 HANDBOOK OF THE CHURCH’’S 

1641 to 1690 John Eliot, a deprived minister of the Church 
of England, had Missions in Massachusetts, Mar¬ 
tha’s Vineyard and Nantucket. He translated the 
Bible into the Indian language. 

1685 Rev. Dr. Blair appointed Cdmmissary to Virginia by 
the Bishop of London. 

1693 Foundation of William and Mary College, by Dr. Blair. 

1696 Rev. Dr. Bray appointed Commissary of Maryland. 

1698 Society for the Promotion of Christian Knowledge 
formed by Dr. Bray. 

1701 Society for the Propagation of the Gospel in Foreign 

Parts formed by Dr. Bray. 

1702 Rev. Samuel Thomas, first missionary sent by the S. P. 

G. to the Yammasee Indians, Virginia, (not allowed, 
however, to work among them). 

1704 Rev. Thoroughgood Moore, Albany, N. Y. 

1707 Rev. William Barclay, Albany, N. Y. 

1712 Rev. William Andrews, Fort Hunter, N. Y. 

1712 First Chapel for the Mohawks, Fort Hunter. 

1764 Rev. Samuel Kirkland (Presbyterian) ministered to the 
Iroquois. 

1784 Foundation of Hamilton College, Clinton, N. Y., by Mr. 
Kirkland, for the Indian youth of both sexes. 

1811 Consecration of John Henry Hobart, Bishop of New 
York. 

1816 First Mission to the Oneidas under Mr. Eleazar Wil¬ 
liams (lay reader), later ordained by Bishop Hobart 
at St. Peter’s Church, Oneida, N. Y. 

1821 Formation of the Domestic and Foreign Missionary 
Society of the Protestant Episcopal Church. 

1823 Removal of the Oneidas to Wisconsin under Mr. Wil¬ 
liams. 

1839 Hobart Church erected at Oneida, Wisconsin, first con¬ 
secrated building in that state. 

Missionaries to the Indians, appointed by the Domestic 
and Foreign Missionary Society. 


1825 

1834 

1836 

1852 

1855 

1856 
1856 
1856 
1856 
1856 
1856 
1856 
1858 
i860 
i860 

1867 

1868 
1871 
1871 


MISSIONS TO THE INDIANS 299 

Withdrew Died 

Rev. Eleazar Williams, 

Green Bay, Wisconsin. 

Rev. R. F. Cadle, 

Oneida Mission, Wisconsin. 


Rev. Melanchthon Hoyt, D.D., 

Huron, South Dakota . 1888 

Rev. James Lloyd Breck, D.D., 

Chippewa, Minnesota . 1876 

Rev. E. A. Goodenough, 

Oneida Agency, Wisconsin . 1890 


Rev. E. S. Peake, 

Columba Mission, Minnesota .., 
Mrs. E. S. Peake, 

St. Columba Mission, Minnesota 
Miss Mills (Mrs. Breck), 

Chippewa, Minnesota . 

Miss Emily J. West, 

Santee, Nebraska . 

Mrs. Charles W. Ree, 

Leech Lake, Minnesota . 

Mr. Charles W. Ree, 

Leech Lake, Minnesota . 

Mr. Selkrig, 

Leech Lake, Minnesota . 

Miss Susan L. Phelps, 

Faribault, Minnesota . 

Mr. S. D. Hinman, 

Santee, Nebraska . 


Mrs. S. D. Hinman, 

Santee, Nebraska. 1876 

Bishop Clarkson, 

Santee, Nebraska. 1884 

Rev. J. W. Cook, 

Yankton, South Dakota. 1902 

Rev. J. Owen Dorsey, 


Ponka Agency, South Dakota 
Mrs. M. S. Stanforth, 

Ponka Agency, South Dakota . 


‘*0—c. M. 































300 

1871 

1871 

1871 

1871 

1872 

1872 

1872 

1872 

1872 

1872 

1872 

1872 

1872 

1872 

1872 

1872 

i8 73 

1873 


HANDBOOK OF THE CHURCH S 


Withdrew Died 

Sister Anna Prichard, 

Santee, Nebraska . 

Sister Lizzie Stitler (Mrs. W. J. Cleve¬ 
land), 

Yankton, South Dakota . .... 

Miss Mary J. Lee, 

Santee, Nebraska . .... 

Rev. Henry Swift, 

Cheyenne, South Dakota . 1887 .... 

Miss E. Nicholas, 

Ponka Agency, South Dakota. 

Miss Amelia Ives, 

Ponka Agency, South Dakota .... 1897 .... 

Sister Mary Z. Graves, 

Ponka Agency, South Dakota .... 1897 .... 

Rev. Hackaliah Burt, 

Crow Creek, South Dakota. . 

Mrs. Hackaliah Burt, 

Crow Creek, South Dakota. . 

Rev. W. J. Cleveland, 

Lower Brule, South Dakota . 1908 _ 

Rev. D. R. Knickerbacker, 

White Earth, Minnesota . .... 

Miss Ella Thorington, 

Yankton, South Dakota . . 

Mr. Walter Hall, 

Santee, Nebraska. .... 

Miss Anna Mitchell, 

Santee, Nebraska. . 

Miss Anna M. Baker, 

Yankton, South Dakota . 


Mrs. J. A. Spears, 

White Earth, Minnesota . .... 

Bishop Hare, 

Sioux City, South Dakota . 1909 

Rev. J. S. Gilfillan, 

White Earth, Minnesota . 1900 .... 

















1873 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1874 

1875 

1875 

1875 

1875 


MISSIONS TO THE INDIANS 3OI 

Withdrew Died 

Rev. W. A. Schubert, 

White Swan, South Dakota. 

Mrs. M. F. Selby, 

White Earth, Minnesota . . 

Mrs. Laura Crafton, 

White Earth, Minnesota . . 

Rev. H. St. George Young, 

Yankton, South Dakota . .... 

Miss M. Ives, 

Santee, Nebraska . 

Miss Clara M. Kerbach, 

Santee, Nebraska. . 

Mrs. S. M. Robbins, 

Yankton, South Dakota . .... 

Mrs. M. E. Duigan, 

Yankton, South Dakota . . 

Miss S. Fanny Campbell, 

Yankton, South Dakota . .... 

Mrs. Julia A. Draper, 

Yankton, South Dakota . 1881 _ 

Miss Louisa R. Buchanan, 

Choteau Creek, South Dakota . .... 

Miss Olive M. Roberts, 

Crow Creek, South Dakota. .... 

Miss M. A. Hays, 

Cheyenne, South Dakota . . 


Sister Sophie C. Pendleton, 

Crow Creek, South Dakota . 1880 - 

Rev. R. A. B. Ffennel, 

Cheyenne, Wyo. 1876 

Mrs. Goodnough, 


Oneida Agency, Wisconsin . 

Mrs. S. M. Hall, 

Yankton, South Dakota . 

Mrs. James W. Robbins, 

Yankton, South Dakota . 

R. Gray, M.D., 

Ponka Agency, South Dakota. 






















302 


HANDBOOK OF THE CHURCH S 


1875 

1876 

1876 

1877 

1877 

1878 
1878 
1878 
1878 
1878 
1878 

1878 

1879 
1879 

1879 

1880 
1880 
1880 
1880 


Withdrew Died 


Mr. W. E. Snowden, Jr., 

Yankton, South Dakota . 

Mrs. W. Draper, 

Yankton, South Dakota . 

Rev. J. Robinson, 

Yankton, South Dakota . 

Miss E. E. Hicks, 

Santee, Nebraska . 

Rev. William Saul, 

Santee, Nebraska . 

Miss S. H. Pease, 

Yankton, South Dakota . 

Rev. W. W. Fowler, 

Santee, Nebraska . 

Mrs. W. W. Fowler, 

Santee, Nebraska . 

Miss Ellia Norris, 

Santee, Nebraska . 

Rev. E. Ashley, 

Crow Creek, South Dakota . 

Miss Alice M. Bell, 

Cheyenne, Wyoming . 

Mrs. Henry Swift, 

Cheyenne, Wyoming . 

Mr. J. W. Coombs, 

Shoshone, Wyoming . 

Rev. William P. Whitten, 

Yankton, South Dakota . 

Rev. Peter C. Wolcott, 

Red Cloud Mission, South Dakota.. 
Mrs. William P. Whitten, 

Yankton, South Dakota . 

Rev. Abdiel Ramsay, 

Springfield, South Dakota. 

Miss Sarah Bingham, 

Yankton, South Dakota . 

Mr. Samuel Brown, 

Yankton, South Dakota . 


887 


881 


881 

881 






















i88o 

1880 

1880 

1880 

1880 

1880 

1880 

1880 

1880 

1881 

1881 

1881 

1881 

1881 

1881 

1881 

1882 

1882 

1882 


MISSIONS TO THE INDIANS 


303 

Withdrew Died 


Miss Mary Stevens, 

Cheyenne, Wyoming . 

Mr. Kocer, 

Pine Ridge, South Dakota 
Mrs. Kocer, 

Pine Ridge, South Dakota 
Mr. Edward Dawes, 

Springfield, South Dakota 
Mr. Henry Dawes, 

Yankton, South Dakota .. 
Mr. J. Fitch Kinney, Jr., 


Cheyenne, Wyoming . 1901 _ 

Mrs. J. Fitch Kinney, Jr., 

Cheyenne, Wyoming . 1901 .... 

Mrs. E. E. Knapp, 

Springfield, South Dakota . 1885 _ 

Miss Julia McCloskey, 

Red Cloud, South Dakota. 

Rev. George C. Pennell, 

Black Hills, South Dakota. 1882 


Mrs. George C. Pennell, 

Black Hills, South Dakota.. 

Miss Anna E. Weagant, 

Yankton, South Dakota . 

Miss Carrie Bennett, 

Springfield, South Dakota. 

Miss Mary S. Francis 

Santee, Nebraska .. 

Rev. John B. Wicks, 

Indian Territory Mission . 1888 

Miss Mary Dawes, 

Yankton, South Dakota . 

Miss Doyle, 

Springfield, Stmth Dakota. 

Mrs. Jane E. Johnstone, 

Yankton, South Dakota . 1901 

Miss Maud Knight, 

Springfield, South Dakota. 

























304 

1882 
1882 

1882 

1883 
1883 
1883 
1883 
1883 
1883 
1883 
1883 

1883 

1884 
1884 
1884 
1884 
1884 

*■ 1884 
1884 


HANDBOOK OF THE CHURCHES 

Withdrew Died 

Mr. John R. Williamson, 

Yankton, South Dakota . .... 

Mrs. John P. Williamson, 

Yankton, South Dakota . .... 

Rev. J. N. McBride, 

Sioux Falls, South Dakota . 1894 .... 

Rev. J. Roberts, 

Shoshone Agency, Wyoming . .... 

Rev. E. Davis, 

Shoalwater Reservation, Washington .... - 

Mrs. Alice M. Fox, 

Yankton, South Dakota . .... 

Miss Angelique Gaylor, 

Yankton, South Dakbta . .... 

Mrs. West, 

Santee, Nebraska. .... 

Miss S. Howland, 

Yankton, South Dakota . . 

Miss Sallie Haviland, 

Yankton, South Dakota . . 

Miss Christine Claquist, 

Yankton, South Dakota . .... 

Miss Sallie Duvall, 

Santee, Nebraska. .... 

Rev. A. L. Riggs, 

Santee, Nebraska . . 

Rev. W. E. Jacobs, 

Yankton, South Dakota . .... 

Mrs. W. E. Jacobs, 

Yankton, South Dakota. .... 

Rev. Charles R. Stroh, 

Watertown, South Dakota . 1893 

Rev. W. J. Harris, D.D., 

Pierre, South Dakota .. .... 

Rev. Charles P. Dorset, 

Yankton, South Dakota. . 

Rev. E. Benedict, 

Red Lake Agency, Minnesota. .... 
























188 4 

1884 

1884 

1884 

1884 

1884 

1884 

1884 

1884 

1884 

1884 

1884 

1884 

1885 

1885 

1885 

1885 

1885 

1885 


MISSIONS TO THE INDIANS 305 

Withdrew Died 

Rev. J. V. Himes, 

Vermillion, S. D. 1895 

Rev. John Morris, 

Hutchinson Co., S. D. .... 

Rev. C. C. Harris, 

Mitchell, S. D... 1885 _ 

Rev. D. A. Sanford, 

Woonsocket, S. D. 

Rev. J. O. Balin, 

Canton, S. D. 1884 _ 

Rev. W. Schmidt, 

Rosebud, South Dakota... 

Deaconess Sybil Carter, 

White Earth, Minnesota . 1908 


Mr. Charles S. Cook, 

Alexander, S. D. 

Mr. Edward M. Keith, 

Yankton, South Dakota. 

Miss Duncan, 

Cheyenne River, S. D. 

Rev. A. H. Barrington, 

Watertown, South Dakota. 

Mr. T. J. Nichols, 

Pine Ridge, South Dakota . 

Mr. W. J. Brewster, 

Pine Ridge, South Dakota . 

Rev. A. P. Anderson, 

Mitchell, South Dakota . 1887 

Miss M. E. Musser, 

Springfield, Soutu Dakota . 

Miss James, 

Yankton, South Dakota. 

Rev. Mr. Walker, 

Lower Brule, South Dakota. 

Mrs. Walker, 

Lower Brule, South Dakota. 

Rev. F. Humphrey, 

Huron, South Dakota. 
























3°6 

1885 

1885 

1885 

1886 

1886 

1886 

1886 

1886 

1886 

1886 

1886 

1886 

1886 

1887 

1887 

1887 

1887 

1887 

1887 


HANDBOOK OF THE CHURCH S 


Withdrew Died 

Miss Fanny E. Howes, 

Springfield, South Dakota . 1888 .... 

Mr. W. T. Selwyn, 

Pine Ridge, South Dakota . .... 

Rev. William Jones, 

Shoshone, Wyoming . 

Rev. Octavius Parker, 

St. Michael, Alaska. 1888 

Mrs. Octavius Parker, 

St. Michael, Alaska. 1888 


Mr. David Kirkby, 

St. Michael, Alaska. 

Miss Carmer, 

Rosebud, South Dakota. 

Rev. C. M. Campbell, 

Prairie City, I. T. 1887 

Mr. D. W. Parmalee, 

Rosebud, South Dakota. 

Rev. J. J. Gravatt, 

Hampton, Virginia . 

Rev. J. W. Chapman, 

Anvik, Alaska . 

Mr. E. Hawtrey, 

Yankton, South Dakota .. 

Mrs. Hawtrey, 

Yankton, South Dakota . 

Miss Laura Tilestone, 

Lower Brule, South Dakota. 

Mr. George Douglas, 

Rosebud, South Dakota. 

Mr. E. Walsh, 

Rosebud, South Dakota. 

Mr. E. J. Warner, 

Rosebud, South Dakota . 1901 

Mrs. E. J. Warner, 

Rosebud, South Dakota . 1901 

Mr. R. C. Bauer, 

Rosebud, South Dakota. 



























i88 7 

1887 

1887 

1887 

18 88 

1888 

1888 

1888 

1888 

1888 

1888 

1888 

1888 

1888 

1888 

1889 

1889 

1889 

1890 


MISSIONS TO THE INDIANS 307 

Withdrew Died 

Rev. J. W. Handford, 

Cheyenne, South Dakota . 1888 

Miss Melvin, 

Pine Ridge, South Dakota. 

Miss Grace Howard, 

Crow Creek, South Dakota . 

Mr. A. Heys, 

Rosebud, South Dakota. .... 

Rev. E. J. H. Van Deerlin, 

Rosebud, South Dakota . 1889 .... 

Rev. J. B. Babcock, 

Mitchell, South Dakota . . 

Rev. F. M. Weddell, 

Rosebud, South Dakota . 1888 .... 

Rev. W. J. Wicks, 

Springfield, South Dakota . . 

Rev. G. W. Flowers, 

Pierre, South Dakota . . 

Rev. J. C. Taylor, 

Rosebud, South Dakota. . 

Rev. J. H. Molineux, 

Sioux Falls, South Dakota. . 

Miss E. H. Bailey, 

Springfield, South Dakota . . 

Rev. J. Morris, 

Mitchell, South Dakota. 

Rev. J. B. Whaling, 

Lead City, South Dakota. .... 

Mr. G. G. Ware, 

Rapid City, South Dakota. 

Mr. W. C. Garrett, 

Rosebud, South Dakota. . 

Miss Lizzie Heys, 

Yankton, South Dakota . . 

Mrs. E. C. Wicks, 

Yankton, South Dakota. .... 

Mr. Goodnough, 

Green Bay, Wisconsin . 


























3°8 


HANDBOOK OF THE CHURCHES 


1890 

1890 

1890 

1890 

1890 

1890 

1890 

1890 

1890 

1890 

1890 

1892 

1892 

1892 

1892 

1892 

1892 

1892 

1893 


Rev. R. T. Jefferson, 

Cherokee Mission, I. T. 

Rev. Francis Willis, Jr., 

Red Lake, South Dakota . 

Miss Reed, 

Lower Brule, South Dakota .. 
Rev. A. B. Clark, 

Rosebud, South Dakota . 

Miss Emma A. Bates, 

Yankton, South Dakota . 

Miss Edith E. Chatfield, 

Yankton, South Dakota . 

Miss Emma Pfauner, 

Springfield, South Dakota 
Bishop Talbot, 

Laramie, Wisconsin . 

Rev. J. B. Driggs, D.D., 

Point Hope, Alaska . 

Mr. Marcus O. Cherry, 

Anvik, Alaska .. 

Rev. J. B. Garland, 

Vermillion, South Dakota .... 
Rev. Jules L. Prevost, 

Tanana, Alaska . 

Mrs. Jules L. Prevost, 

Tanana, Alaska . 

Rev. S. S. Burleson, 

Green Bay, Wisconsin . 

Miss Burleson, 

Green Bay, Wisconsin . 

Mr. William H. Pond, 

Cheyenne Agency, S. D. 

Miss Dorothy Pinnie, 

Standing Rock, South Dakota 
Miss Langworthy, 

Standing Rock, South Dakota 
Rev. C. E. Snavely, 

Pine Ridge, South Dakota ... 


Withdrew Died 


1898 

1909 


1906 

1906 


1897 


1894 




















1893 

1894 

1894 

1894 

1895 

1895 

1895 

1895 

1895 

1895 

1896 

1896 

1896 

1896 

1896 

1896 

1896 

1897 

1897 


MISSIONS TO THE INDIANS 309 

Withdrew Died 

Mrs. Pond, 

Cheyenne River, South Dakota _ 1894 _ 


Rev. E. H. Edson, 

Point Hope, Alaska . 1907 

Mr. Percy H. Mugford, 

Rosebud, South Dakota . 1898 

Rev. C. B. Bryan, 

Hampton, Virginia . 1905 

'Mrs. J. W. Chapman, 

Anvik, Alaska . 

Sister Katharine, 

Green Bay, Wisconsin .:. 1908 

Sister Margaret, 

Green Bay, Wisconsin . 1908 

Dr. Mary V. Glenton, 

Anvik, Alaska . 1902 


Miss Jennie S. Dickson, 

Rosebud, South Dakota . 
Deaconess B. W. Sabine, 

Anvik, Alaska . 

Bishop Rowe, 

Juneau, Alaska . 

Rev. Henry Beer, 

Juneau, Alaska . 

Rev. W. H. Knowlton, 

Birch Coolie, Minnesota 


Bishop Leonard, 

Utah Mission . 1903 

Rev. G. S. Vest, 

Fort Duchesne, Utah . 1898 - 

Miss E. N. Read, 


Lower Brule, South Dakota . 

Miss H. S. Peabody, 

Sioux Falls, South Dakota . 

Miss Koehler, 

Rosebud, South Dakota. 

Rev. F. W. Merrill, 

Green Bay, Wisconsin . 1907 


























3io 

1897 

1897 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 

1898 


HANDBOOK OF THE CHURCH S 


Withdrew Died 

Rev. W. D. Ree, 

Turtle Bay, North Dakota . .... 


Rev. A. J. Campbell, M.D., 

Douglas Island, Alaska . 1898 1899 

Mr. A. A. Selden, 

Fort Adams, Alaska . 1902 - 

Mrs. A. A. Selden, 

Fort Adams, Alaska . 1902 .... 

Miss E. M. Deane, 

Circle City, Alaska . 1911 - 

Mr. William Denley, 

White Earth, Minnesota . 1900 .... 

Mr. J. Brown, 

Fort Totten, North Dakota . 1900 .... 


Rev. W. N. Partridge, 

Sitka, Alaska. 

Rev. S. J. H. Wooden, 

Skagway, Alaska . 

Miss Lilian Proebstel, 

Anvik, Alaska . 1900 

Miss Lilian Heywood, 

Skagway, Alaska . 

Rev. J. W. Hawksley, 

Fort Yukon, Alaska . 1900 

Dr. J. L. Watt, 

Circle City, Alaska . 1901 

Mrs. J. L. Watt, 

Circle City, Alaska . 1901 

Miss Agnes Edmonds, 

Ketchikan, Alaska . 1904 

Miss Merrill, 

Green Bay, Wisconsin . 1907 


Rev. M. J. Hershey, 

Randlett, Utah . 

Miss A. Dickie, 

Skagway, Alaska . 1900 

Mrs. Demonet, 

Circle City, Alaska . 
























1898 

1899 

1899 

1899 

1899 

1899 

1899 

1899 

1899 

1899 

1900 

1900 

1900 

1900 

1900 

1900 

1900 

1900 

1900 


MISSIONS TO THE INDIANS 311 

Withdrew Died 

Miss Sue C. Garrett, 

Shoshone, Idaho . . 

Rev. H. J. Gurr, 

Juneau, Alaska . 1902 _ 

Miss Roff, 

Anardako, Oklahoma . 

Mr. Salt, 

Turtle Mountain, North Dakota. 


Miss Eliza W. Thackara, 

Ft. Defiance, Arizona. 

Dr. Mary E. P. Harper, 

Ft. Defiance, Arizona . 1900 

Mr. Harvey Kerstetter, 

Ft. Totten, North Dakota. 1905 

Mr. T. Ashley, 


Ft. Totten, North Dakota. 

Miss Lucy N. Carter, 

Ft. Duchesne, Utah. 

Rev. H. Gibbs, 

Immokalee, Florida .. 

Rev. T. H. M. V. Appleby, 

Cass Lake, Minnesota . 1907 .... 

Mrs. F. C. Wiswell, 

Cass Lake, Minnesota . 1908 

Miss A. H. Murphy, 

Wadsworth, Nevada . . 

Miss Helen Stockwell, 

Ft. Hall Agency, Idaho. 

Rev. D. C. Mayers, 

Ross Fork, Idaho . .... 

Mrs. D. C. Mayers, 

Ross Fork, Idaho. 

Miss Mary G. Barney, 


Sioux Falls, South Dakota . 1911 

Miss E. Robinson, 

Ft. Defiance, Arizona . 

Rev. James G. Cameron, 

Skagway, Alaska . 1905 
























312 

1900 

1900 

1900 

1900 

1900 

1900 

1900 

1901 

1901 

1901 

1901 

1901 

1901 

1901 

1901 

1901 

1902 

1902 

1902 


HANDBOOK OF THE CHURCH S 


Withdrew Died 

Rev. C. H. H. Bloor, 

Nome, Alaska . 1905 

Miss H. Lidstrom, 

Skagway, Alaska . . 

Mr. J. M. Davis, 

Juneau, Alaska . •••• 

Mr. J. N. Dudley, 

Sitka, Alaska .*. 

Mr. C. Bregan, 

Skagway, Alaska . .... 

Mr. E. J. Knapp, 

Rampart, Alaska . . 

Rev. A. R. Hoare, 

Circle City, Alaska . 

Miss A. C. Farthing, 


Circle City, Alaska. 1911 

Miss B. V. Azpell, 

Ft. Defiance, Arizona . 1902 _ 

Miss Celia Rivett, 

Pyramid Lake, Nevada . 

Rev. W. D. Manross, 

Rosebud, South Dakota . 1901 _ 

Mrs. W. D. Manross, 

Rosebud, South Dakota . 1901 _ 


Mr. L. K. Travis, 

Rosebud, South Dakota . 

Mrs. L. K. Travis, 

Rosebud, South Dakota . 

Mr. W. E. A. Le Quesne, 

Yankton, South Dakota . 

Miss Margaret E. Leighton, 

(Mrs. A. R. Hoare) 

Circle City, Alaska . 

Rev. F. C. Taylor, 

Sitka, Alaska . 1908 

Deaconess Clara M. Carter, 

Allakaket, Alaska . 

Miss Florence G. Langdon, 

Skagway, Alaska . 





















1902 

1902 

1902 

1902 

1902 

1902 

1902 

1902 

1902 

1903 

1903 

1903 

1903 

1903 

1904 

1904 

1904 

1904 

1904 


MISSIONS TO THE INDIANS 313 

Withdrew Died 

Miss Lizzie J. Woods, 

Circle City, Alaska. 

Mrs. Florinda B. Evans, 

Anvik, Alaska. 

Rev. Thomas Jenkins, 

Ketchikan, Alaska . .... 

Mrs. Thomas Jenkins, 

Ketchikan, Alaska . .... 

Rev. Christian Roth, 


Juneau, Alaska . 1907 _ 

Rev. J. E. Huhn, 

Rampart, Alaska . 1906 

Rev. Charles E. Rice, 

Circle City, Alaska . 1911 _ 

Mr. G. W. Chilson, 

(Bishop Rowe’s traveling companion) 1905 .... 

Miss Harriette S. Mason, 

Tanana, Alaska . 1905 .... 

Miss Edith A. Prichard, 

Ketchikan, Alaska . 1907 .... 

Miss C. W. Whittemore, 

(Mrs. F. C. Taylor) 

Sitka, Alaska . 1908 - 

Rev. John White, 

Nome, Alaska . 1906 .... 

Mrs. John White, 

Nome, Alaska . 1906 .... 

Miss Isabelle Emberly, 

Skagway, Alaska . 1910 .... 


Dr. Moo man, 

Ft. Defiance, Arizona 
Rev. C. S. Mullikan, 

Sitka, Alaska . 

Mrs. C. S. Mullikin, 

Sitka, Alaska . 

Miss Maupin, 


Ft. Defiance, Arizona . 1904 

Miss M. C. Wilson, 

Fort Defiance, Arizona . 1905 
























HANDBOOK OF THE CHURCH S 


3H 

1904 

1904 

1904 

1904 

[904 

1904 

[904 

1904 

1904 

1905 
1905 
1905 
1905 
1905 
1905 
1905 
1905 

1905 

1906 


Withdrew Died 


Mrs. Sophia Mitler, 

Los Angeles, California. 1904 .... 

Miss M. Taylor, 

Pyramid Lake, Nevada . 1909 19 10 

Miss K. Murray, 

White Rock, Utah . 1906 - 

Miss E. Richardson, 

Leland, Utah . 

Miss K. P. Sharps, 


Valley Center, California. . 

Miss Martha Mayo, 

Rampart, Alaska . 1904 .... 

Rev. Hudson Stuck, 

Circle City, Alaska . .... 

Rev. John Flockhart, 

Yankton, South Dakota.. 

Mrs. S. R. Langstrom, 

Ketchikan, Alaska . 1906 .... 

Miss Pauline Colby, 

Leech Lake, Minnesota. 

Rev. A. Chard, 

North Dakota Mission . 1905 _ 

Rev. R. Estill, 

Hampton, Virginia . . 

Miss Z. Henneberger, 

White Earth, Minnesota . j 1906 .... 

Rev. A. Coffin, 

Redwood, Minnesota. 

Miss Sophia K. Styles, 

Red Lake, Minnesota . 1911 

Rev. E. P. Ashley, 

Cannon Ball, North Dakota. . 

Rev. A. McG. Beede, 

Rolla, South Dakota . .... 

Miss Priscilla Bridge, 

Standing Rock, South Dakota _ 1908 _ 

Miss Emily H. Bance, 

Valdez, Alaska . 1908 _ 






















1907 

1908 

1908 

1908 

1908 

1908 

1908 

1908 

1908 

1908 

1908 

1908 

1905 

1905 

1905 

1905 

1905 

1905 

1905 


MISSION TO THE INDIANS 315 

Withdrew Died 

Miss Wilhelmina Hamilton, 

Fort Defiance, Arizona . .... 

Miss Mary Harriman, 

White Barth, Minnesota . 1909 .... 

Rev. J. Johnston, 

White Earth, Minnesota . .... 

Rev. William B. Thorn, 

Green Bay, Wisconsin . . 

Miss Thorn, 

Green Bay, Wisconsin . .... 

Sister Amelia, 

Green Bay, Wisconsin . . 

Sister Lillian, 

Green Bay, Wisconsin . . 

Rev. Neville Joyner, 

Pine Ridge Agency, South Dakota. 

Miss Ella L. Wood, ‘ 

Wrangell, Alaska . 1911 - 

Rev. Charles W. Peabody, 

Skagway, Alaska . 1910 .... 

Miss Adda Knox, 

Anvik, Alaska . 

Dr. Grafton Burke, 

Fort Yukon, Alaska . .... 

Miss Ida M. Keicher, 

Rosebud, South Dakota. .... 

Miss Florence D. Belli, 

Rosebud Agency, South Dakota .... 1906 .... 

Miss Paulina E. Raven, 

Standing Rock Agency, S. Dakota.. 1908 .... 

Rev. H. P. Corser, 

Wrangell, Alaska . 

Rev. C. E. Betticher, Jr., 

Fairbanks, Alaska . 

Miss Susan E. Salisbury, 

Birch Coolee, Minnesota. 

Miss Mary Whipple, 

Birch Coolee, Minnesota n , 1906 - 

















3i6 

1905 

1905 

1905 

1905 

1905 

1905 

1905 

1905 

1905 

1905 

1908 

1908 

1908 

1908 

1908 

1908 

1908 

1908 


HANDBOOK OF THE CHURCH S 


Withdrew Died 


Miss Ida K. Thompson, 

Girdle City, Alaska . 1907 

Bishop F. F. Johnson, 

Sioux Falls, South Dakota . 19 12 


Miss E. C. Johnson, 

Fairbanks, Alaska .. 
Mr. Curt'tis, 

Shoshone, Idaho 
Mrs. P. R. Nelson, 

Shoshone, Wyolming 
Deaconess C. C. Shaw, 


Shoshone, Wyoming . 1907 

Miss Gertrude W. Welton, 

Rosebud, South Dakota . 1906 


Miss Bertha Whitney, 

Pyramid Lake, Nevada 
Dr. G. W. Godden, 

Everglades, Florida .. 
Mrs. Miller, 

La Jolla, California . 
Mr. Leonard E. Todd, 


Cordova, Alaska.. 1908 

Mr. Charles W. Williams, 

Hot Springs, Alaska . 1913 

Miss Anne E. Cady, 

Fairbanks, Alaska . 1911 

Miss A. A. Poolen, 

St. Mary’s School, Rosebud, South 

Dakota . 1908 

Miss Maty E. Arnold, 


Humboldt County, California. 

Miss'MaJbel Reed, 

Humboldt County, California. 

Dr. Mary James, 

White Rock, Utah . 1911 

Miss Ceilia Wright, 

Chena, Alaska ... 




















1908 

1908 

1908 

1909 
1909 
1909 
1909 
1909 
1909 
1909 
1909 
1909 
1909 

1909 

1909 

1909 

1910 
1910 


MISSION TO THE INDIANS 3I/ 

Withdrew Died 

Miss Florence H. Fairiamfb, 

White Rock, Utah .. .... 

Mrs. E. M. Molineux, 

Standing Rock, South Dakota. 

Miss Helen Weston, 

White Rock, Utah . 

Mr. Eustace P. Ziegler, 

Cordova, Alaska . . 

Miss Margaret M. Beebe, 

Ketchikan, Alaska . 1911 .... 

Rev. Guy D. Christian, 

Nome, Alaska . .... 

Miss Louisa Smart, 

Ketchikan, Alaska . 1912 _ 

Miss Margaret C. Graves, 

Chena, Alaska . .... 

Mr. Harry W. Strangman, 

Tanana, Alaska . 1910 - 

Miss Bedell, 

Fay, Oklahoma . . 

Miss Adelaide Price, 

Fort Defiance, Arizona . 1909 .... 

Miss Alma Carlson. 

Roselbud Agency, 'South Dakota. . 

Mr. Joseph L. Ricker, 

'St. Elizabeth's School, Standing 

Rock, South Dakota . 19 11 - 

Mrs. Joseph L. Ricker. 

St. Elizabeth’s Sdhool, Standing 

Rock, South Dakota . 19 11 •••• 

Mr. Harry A. Speed, 

Standing Rock Agency, S. Dakota. 

Mrs. T. F. R. Jeness, 

Standing Rock Agency, S. Dakota. . 

Mrs. Luke Walker, 

Santee Agency, South Dakota. . 

Mrs. William Holmes, 

Santee Agency, South Dakota. • • •. 
















3 iS 

1910 
1910 
1910 
1910 
1910 
1910 
1910 
1910 
1910 
I9II 
I9II 
I9II 
I9II 
I9II 
I9II 
I 9 II 
I9H 
1911 
I9II 


HANDBOOK OF THE CHURCHES 

Withdrew Died 

Rev. L. H. Buis-ch, 

Fairbanks, Alaska . 

Mrs. L. H. Buisch, 

Fairbanks, Alaska . 

Deaconess Ma'bel H. Pick, 

Wrangell, Alaska ... 

Rev* George Edward Renison, 

Juneau, Alaska . 

Mrs. George Edward Renison, 


Juneau, Alaska . 

Miss Clara C. Johnstone, 

Fairbanks, Alaska . 

Miss C. L. Briggs, 

Shoshone, Wyoming . 1911 

Miss A. R. Ross, 

Shoshone, Wyoming . 1911 

Dr. Edgar A. Loomis, 

Tanana, Alaska . 1911 


Miss Dorothy S. Tate, 

Fairbanks, Alaska . 

Miss Cora Eaton, 

ValMez, Alaska . 1911 

Rev. W. F. Goodman, 

Point Hope, Alaska. 

Miss Margretta S. Grider, 

Nenana, Alaska . 

Miss Mabel V. Holgate, 

Ghena, Alaska .. 

Miss Laura M. Parimelee, 

Nenana, Alaska . 

Mr. Winfred Ziegler, 

Valdez, Alaska . 

Miss Arab Dee Clark, 

Antik, Alaska . 

Mrs. Winifred Ziegler, 

Valdez, Alaska . 

Mr. Guy Madara, 

Nenana, Alaska ...., ,,,. 





















ign 

1911 

1911 

1911 

1911 

1911 

1911 

1911 

1911 

1911 

1911 

191T 

1911 

1911 

1911 

1911 

1912 

1912 

1912 


MISSION TO THE INDIANS 319 

Withdrew Died 

Miss Alma R. Lewis, 

Fairbanks, Alaska. 

Miss Rose Fullerton, 

Ketchikan, Alaska . 1911 .... 

Miss Barbara O’Connor, 

Iditarod, Alaska. 

Miss Effie L. Jackson, 

Anv.ik, Alaska. . 

Miss Lucinda J. Fast, 

Valdez, Alaska . . 

Miss Ida Elm, 

Green Bay, Wisconsin . .... 

Rev. S. W. Creasey, 

Ross Fork, Idaho. . 

Miss G. J. Baker, 

Standing Rock, South Dakota . . 

Mr. F. H. L. Farmer, 

Standing Rock, South Dakota . .... 

Mr. M. L. D. Lane, 

Standing Rock, South Dakota . 

Miss M. Hoffman, 

Standing Rock, South Dakota. 19 n - 

Miss Ella Pier, 

Standing Rock, South Dakota . . 

Miss S. Thomas, 

Standing Rock, South Dakota . . 

Rev. W. S. Little, 

Ocala, Florida . . 

Miss Mead, 

Ketchikan, Alaska . 19 12 

Mrs. H. S. Davis, 

Iditarod, Alaska . 

Mrs. G. Tatum, 

Nenana, Alaska . . 

Mrs. M. Love, 

Fairbanks, Alaska . . 

Rev. L. K. Smith, 

Wind River. Wyoming. 



















320 

1912 

1913 

1913 

1913 

1913 

1913 

1913 

1913 

1913 


HANDBOOK OF THE CHURCHES 


Withdrew Died 

Bishop George Biller, 

Sioux Falls, South Dakota . .... 

Mrs. Sutpthiini, 

Ketchikan, Alaska .i. .... 

Miss Holmes, 

Valdez, Alaska . .... 

Miss G. Holmes, 

Valdez, Alaska . .... 

Deaconess Mills, 

A'lla'kaket, Alaska. .... 

Miss Pumlphrey, 

ATlakaket, Alaska. .... 

Miss Watson, 

Anvik, Alaska. .... 

Miss W’right, 

Fairbanks, Alaska . 

Miss Freeborn, 

Fairbanks, Alaska. 












MISSION TO THE INDIANS 32 1 

NATIVE MINISTRY 

Mission .. Tribe. Deacon.Priest. Died. 

Guil'l Lake— 


Rev. J. J. Enmegahbowh ., 

. Chippewa 

1859 

1867 

1902 

Y ankton— 

Rev. Paul Mazakute . 


1868 

1869 

1873 

Santee— 

Rev. Philip W. Johnson . 

... Dakota 

1869 

.... 

1871 

Rev. Christian Taoipi . 


1869 


1872 

Lower Brule— 

Rev. Luke Charles Walker. 

.... Dakota 

1871 

1876 

Rev. Daniel W. Hemans . 

... . Dakota 

1871 

1873 

1878 

Y anktonnais— 

Rev. David Tatiyopa . 


1876 


.... 

Rev. Samuel Madison . 

.. Chippewa 

1876 


1877 

Red Lake— 

Rev. Frederick Smith . 


1876 



Cass Lake— 

Rev. Charles T. Wright ... 

. Chippewa 

1877 



Wild Rice River— 

Rev. George Johnson, ...., 

1877 



(son of Enmega'hbowih) 

Red Lake— 

Rev. John Coleman . 


1878 



Pine Point— 

Rev. George Smith . 


1878 


.... 

Wild Rice River— 

Rev. Mark Hart . 


1878 



Rev. George B. Morgan ... 


1878 

.... 

1904 

Pine Ridge— 

Rev. Amos Ross . 

.... Dakota 

1878 

1892 


Rev. George St. Glair .... 


1879 

1899 


Rev. Isaac H. Tuttle. 


1883 


.... 

Rev. Henry W. St. Clair ... 

.... Dakota 

1879 

.... 

1881 

Rev. John Wapaiha Taopi ... 

... Dakota 

1880 

.... 


Rev. Joseph C. Taylor. 


i885Deposedi896 

Darlington— 

Rev. David Pendleton Oaker'hater 

Cheyenne 

1881 






















HANDBOOK OF THE CHURCH S 


322 

M ission. Tribe.Deacon.Priest.Died. 

Oklahoma— 


Rev. Paul Caryl Zotom .... 
Slanding Rock— 


1881 

.... 


Rev. Philip J. Deloria . 

... Dakota 

1883 

1892 

.... 

Rev. Henry Lyman . 


1884 


.... 

Rev. W. Jones . 

Fay, Oklahoma, later Faribault, 

Minn.— 

1885 Retired 1887 

Rev. Sherman Goolidge ... 
White Earth— 

. Arapahoe 

1884 



Rev. Joseph Wa'kazoo. 

Lake Winnibigoshish— 


1885 

1887 


Rev. Joseph Wakazoo . 


1887 


1911 

Rev. George Baypay . 

Santee— 


1890 


1892 

Rev. William Saul. 

Santee Miss.— 

.. Dakota 

1888 



Rev. William Holmes . 

Leach Lake— 

... Dakota 

1893 

1902 


Rev. Manypenny . 

Rosebud— 


1895 

.... 


Rev. Baptiste P. Lambert ... 
Pine Ridge— 


1893 

1908 

.... 

Rev. Joseph Marshall . 

Sisseton— 

... Dakota 

1895 

.... 


Rev. Victor Renville . 

Cheyenne River— 


1895 


.... 

Rev. John W^hoyapi . 

Oneida— 


1895 



Rev. Cornelius Hill . 

Rosebud— 


1896 

1903 

1907 

Rev. Dallas Shaw. 

Birch Coulee— 


1898 

.... 

.... 

Rev. H. W. St. Clair . 

Standing Rock— 


1899 

1908 

.... 

Rev. Herbert Welsh . 

Yankton— 


1898 

.... 

.... 

Rev. Joseph St. John, Good Teacher 

1898 

• • • • 























MISSION TO THE INDIANS 


323 


M ission. T ribe.Deacon. Priest. Died. 

Rev. Henry Lee .Arapahoe . 

Rev. Charles S. Cook .Dakota 1885 1886 1892 

Pine Ridge— 

Rev. Percy I. Phillips .Dakota 1899 Deposed 1908 

Rev. C. E. Hunter . 1900 . 

Rev. John A. Maggrah. 1900 .... 

Wild Rice River— 

Rev. Edward E. Kah O Sed .. 1900 . 

Rev. W. J. Vanix . (Deposed 1900) 

Rev. George D. Red Owl.Dakota 1902 _ 1908 

Gul'l Lake— 

Rev. Wilkins D. Smith . 1908 . 

Fort Yukon— 

Rev. W. Loola . 1904 . 

Standing Rock— 

Rev. Eugene Standing Bull ....Dakota 1907 . 

Santee— 

Rev. Charles M. Jones .Dakota 1908 . 

Rev. George Lawrence .Dakota 1911 . 

North Dakota— 

Rev. Wellington Salt Turtle. 















324 HANDBOOK OF THE CHURCH S 

NATIVE CATECHISTS AND HELPERS IN SOUTH 
DAKOTA 

Cheyenne— 

Andrew White Face .Senior Catechist 

Louis Horn .Catechist 

James Crowfeather .Catechist 

Louis Egna ...Catechist 

Charles Gabe .Helper 

T. J. Sheppard .Helper 

Mark Garter.Helper 

George Crow Eagle .Helper 

Crow Creek— 

Daniel P. JFrreckm'd .Catechist 

Charles McBride .Helper 

George Keble .Helper 

Melvin Lodge .Helper 

Thomas Rattle .Helper 

Flandreau— 

Zenas Graham .Helper 

Lower Brule— 

Charles Councillor .Catechist 

Iver Eagle Star .Catechist 

Samuel High Elk .Helper 

Joseph Jones .’.Helper 

Samuel Medicine Bull .Helper 

Edward Pretty Head .Helper 

Joseph A. Thunder . .Helper 

Pine Ridge, Agency District— 

Charles King *.Senior Catechist 

Jefferson King . 1 .Catechist 

Thomas Tyon .Catechist 

Paul Hawk . Cateohist 

John Bissonette .!.Catechist 

John Black Fox .Catechist 

Stephen King .I.Catechist 

Clayton High Wolf . Helper 

Henry Chasing Wolf .1_Helper 

L. Jumping Bull .Helper 

































MISSION TO THE INDIANS 


325 


Eugene Hairy Bird . 

Walter Ten Fingers . 

Oaremce Three Stars . 

Harry Black Elk. 

' Peter Stands . 

Jamas Holy Rock . 

•Pine Ridge, Corn ‘Creek 'District— 

Richard Dip .. 

Edward Black Bear . 

Samuel Broken Rope . 

Cuny Wihite Deer . 

Daniel Red Eyes.. 

George Fire Thunder. 

Rosebud 1 — 

Louis Dorian . 

Jolhn T. Henry. 

Stephen Murray . 

Jolhn Decory . 

Thomas Owotanla . 

Edlward Dar.kface . 

Hugh Charging Bear . 

Alexander Long . 

James Broken Leg .. 

Oliver Eagle Feather. 

Albert Little Hawk . 

Louis Greewood . 

James Otakte . 

Amos Moccasin . 

Fred Stranger Horse . 

Joseph Leader Gharging . 

George Pony . 

Clay Yellow Eagle . 

Santee— 

Alfred H. Barker . 

Henry Whipple . 

Benjamin Joseph Young 
Jesse Ben .!. 


.. Helper 
.. Helper 
.. Helper 
. .'Helper 
. .Helper 
. .Helper 

Catechist 
Catechist 
Catechist 
.. Helper 
. .Helper 
. '..Helper 


Senior Catechist 
Senior Catechist 
Senior Catechist 

..Catechist 

.Catechist 

.Catechist 

.Catechist 

.Helper 

.Helper 

.Helper 

.Helper 

.Helper 

.Helper 

.HdLper 

.Helper 

.Helper 

.Helper 

.Helper 


Catechist 
.. Helper 
.. Helper 
. .Helper 




































HANDBOOK OF THE CHURCH S 


326 


Sisseton— 

Thomas Cante . 

Moses Williams .... 

Quincy Plume . 

Clement White . 

Standing Rock— 

Joseph White Plume 
Johnson Brown Eagle 

Joshua Necklace - 

Charles Long Bull ... 
Yankton— 

John Rondel'l . 

Louis Claymore . 

Ro'bert Obashaw .... 
Joseph Dubray . 


Senior Catechist 

.Catechist 

.Helper 

.Helper 

.Catechist 

.Catechist 

.Catechist 

.Helper 

Senior Catechist 
Senior Catechist 

.Helper 

.Helper 


CANDIDATES FOR HOLY ORDERS 
Andrew White Face, John Rondell, Stephen Murray, Ste¬ 
phen King, E. B. Moumsey, John B. Clark, Ralph E. Gentle. 


POSTULANTS 

Clarence B. Riggs, George W. Dow, Stanley Jones, Joseph 
White Plume. 


The list of Missionaries has been corrected as fair as pos¬ 
sible to January, 1914. 

Additions and corrections will be gratefully received by the 
Church Missions Publishing Co., Hartford, Conn. 














MISSION TO THE INDIANS 


327 


BIBLIOGRAPHY 


Handbook of American Indians—Bureau of American Eth¬ 
nology, Washington, D. C. 

The Discovery o f America—John Fiske. 

The Early Man in Brittain—Boyd Dawkins. 

The Ice Age in North America—G. F. Wright. 

Ancient Society—>L. H. Morgan. 

Houses and 'House Builders—L. H. Morgan. 

History of the New World Called America—E. J. Payne. 
The North Americans of Yesterday—E. S. Dellenbaugh. 
North American Indians—George Catlin. 

Bartholomew de Las Casas— J F. A. MacNutt. 

Conquest d'f Mexico—W. H. Prescott. 

La Salle, and the Discovery of the Northwest—Francis Park- 
man. 

The Jesuits in North America—Francis Parkman. 

History of the United ■States—G. W. Bancroft. 

A History of the Protestant Episcopal Church in America— 
Bishop 'Samuel Wilberfonce. 

Missions of the Church of England—Rev. Ernest Hawkins. 
The Church in America—.Bishop Leighton Coleman. 

Account of the S. P. G.—D. Humphreys. 

Early Days of the S. P. G—Church Missions Publishing Co., 
Hartford, Conn. 

The Thirteen Colonies—H. A. Smith. 

History of the Colonial Church—-Anderson. 

Williamsburg—‘Lyon C. Tyler. 

The Indian and His Problem—'Francis C. Leupp. 

The Indian Dispossessed—'S. K. Humphrey. 

A Century of Dishonor—H. H. Jackson. 

Massacres olf the Mountain—J. P. Dunn, Jr. 

The Indian Question—North American Review, April, 1870. 
Diocese of Western New York—C. W. Hayes. 

The Mohawk Valley—Max Reid. 

Old Fort Johnson—'Max Reid. 

The Oneidas—J. K. Bloomfield. 



HANDBOOK OF THE CHURCH S 


328 

The Church’s Mission to the One Idas—F. W. Merrill. 

The Life of Dr. Breck—Charles Breck. 

Missionary Leaflets, Series VI, No. 9—W. W. Smith, C.M., 

P.C. 

Lights and Shadows of a Long Episcopate—Bishop H. B. 
Whipple. 

The Diocese of Minnesota—G. C. Tanner. 

The Seminoles—'Deaconess H. Parkhill. 

Life and Labors of Bishop Hare—M. A. DeW. Howe. 

Report Special Agent 'to Califo.rnia Indians—C. E. Kelsey. 

Snake Dance—M. L. Oliver, National Geographical Maga¬ 
zine, February, 1911. 

How the Ghurc'h Went to Alaska—Leaflet No. 805, Church 
Missions House, New York. 

Jo'urneyings in Alaska—Mrs. W. W. Smith, C.M., P.C./Hart¬ 
ford, Conn. 

Alaskan Churchman, February, 1911. 

Seventh Annual Report—J. W. Powell, Bureau of Ethnology, 
Washington, D. C. 


APPENDIX 


List of Indian Stocks or Linguistic Families 

A list of the principal stocks or families of the North 
American Indians, 'based on bhe linguistic 'classification of the 
United States Bureau of Ethnology, as given in the Seventh 
Annual Re,port; on Brinton’s classification in his The Ameri¬ 
can Race, on Mason’s “Linguistic Families of Mexico,” in. the 
American Anthropologist, N. S.,' Vol. II, No. i; in Mexico, 
Washington, 1900, Bureau of American Republics; Dali’s 
Tribes of the Extreme Northwest. Contributions to' North 
American Ethnology, Vol. I; James Mooney’s Siouan Tribes 
of the East; and on lists in the Bibliographies of James C. 
Pilling. 

Adaiza n.—W estern Louisiana. 

Alongonquian. —North-east third oif the continent, from 
Tennessee and Montana. 

Athabascan. —North-west part of the continent, and from the 
Utah-Colorado line southward into Mexico. There are 
also some small groups on the Pacific coast in south¬ 
western Oregon and north-western California. 
Attacapan. —Southern Louisiana. 

Beothukan. —Northern Newfoundland. Extinct. Formerly 
a 11 N e Wi f o und 1 and. 

Caddoan. —Louisiana, Texas. Arkansas and North Dakota. 
Caribbean.— Caribbean Islands and British Honduras. Also 
probably Florida and S. E. United States at a very 
early period. 

Chapanecan.— Chiapas. Mexico. 

Chimakuan. —North-west Washington . 

Chimarikan.— Northern California. 

Chimmesyan. —British Columbia, near Dixon Entrance, and 
the neighbouring Annette Island, in Alaska 
Chinantecan. —Oaxaca, Mexico. 

Chinookan. —Lower portion of the Columbia River. 



330 


HANDBOOK OF THE CHURCH S 


Chitimachan. —Southern Louisiana. 

Chontal. —See Zopoteoan, Mayan, Tequistlatecan, also Tzen- 
tal. 

Chumashan. —Southern California icoast. 

Coahuiltecan. —Lower valley of tlhe Rio Grande -del Norte, 
adjacent to tlhe Gu'lf of Mexico. 

Copehan.—N orthern Cali fornia. 

Cusaboan. —Coast of South Carolina; possibly mainly related 
to the Muskhogean. It is a group title. See Group 
Title. 

Costanean. —California, south o,f the Golden Gate. 

Dakota. —See Siouan. 

Siouan of the East.—Same as Sioux. 

Eskimauan. —'From Prince William Sound, Alaska, all along 
the northern coasts, islands, and inlets to Hudson Bay. 
Greenland, and northern Newfoundland. 

Alaska Eskimo. 

Aleut Eskimo.— Aleutian Islands. 

Greenland Eskimo. 

Labrador Eskimo. 

Middle or Central Eskimo. —North of Hudson Bay. 

Group Title. —Several tribes of different stocks classed er¬ 
roneously together. 

Guatusoan. —Nicaragua. 

Esselenian. —South coast o ! f California. 

Haida. —See Skittagetan. 

Huavan. —Isthmus of Tehuantepec. 

Hopitan.— North-east Arizona. Classed as Shoshonean. 

Iroquoian.— Around lakes Erie and Ontario, and down the 
St. Laiwrence as far as Quebec; along the Susquehanna 
and its brandies as >far as the mouth, and also a belt 
through northern Georgia, eastern Tennessee, western 
North Carolina, and southern Virginia. 

Kalapooian. —Western Oregon. 

Karankawan. —Southern Texas. Extinct. 

Keresan. —Northern New Mexico. 

Kiowan. —Indian Territory, formerly in the Platte Valley. 

Kitunahan. —British Columbia and Oregon. 


MISSION TO THE INDIANS 33I 

Koluschan. —Oixon Entrance to Prince William Sound, Al¬ 
aska. 

Kulanapan. —North-western California. 

Kusan. —‘Western Oregon. 

Lencan.— (Honduras. 

Lutuamian. —Southern Oregon and northern California. 

Mariposan. —'Southern 'California. 

Matagalpan.— Nicaragua. 

Mayan. —Northern border of Honduras to Isthmus oif Te- 
huantep.ec. 

Mexicana. —See Nahuatlaca. 

Mixteca. —See Zapoteoan. 

Moquelumnan.— Central California. 

Muskhogean. —Mississippi, Alabama, Georgia, northern Flo¬ 
rida, and western Tennessee. 

Nahuan. —See Nahuatlan. 

Nahuatlan. —Southern portion of Mexico and parts of Cen¬ 
tral America. Classed as Shoshonean. 

Nahuatlaca.— See Nalhuatlan. 

Natchesan.— Northern Louisiana, western Mississippi. Now 
in Indian Territory. 

Otomian. —Central Mexico. 

Palaihnihan.— •North-eastern California. 

Pani.—S ee Caddoan. 

Pi man. —The Sonoran region of Mexico, and southern Ari¬ 
zona. Gassed as Shoshonean. 

Puebloan. —See Hoipitan, Keresan, Piman, Tanoan. Zunian, 
etc. Northern Mexico and the south-western part of 
the United States. The stone anld adobe house building 
tribes. 

Pujunan. —North-eastern California. 

Queres. —See Kersean. 

Quoratean.— Northern California. 

Salinan.— Southern California coast 

Salishan. —North-west Oregon, northern Washington, north¬ 
ern Idaho, western Montana, south-western British Co¬ 
lumbia. 

S astean. —Northern Cali f ornia. 

Serian. —Tiburon Island and adjacent coast of Mexico. 


332 HANDBOOK OF THE CHURCHES 

Shahaptian.— South-east Washington, north-west Oregon, 
'western Idaho.’ 

Shoshonean.— Southern Texas to northern Montana and 
north of the Colorado River, west to the Sierra Ne¬ 
vada. In southern California through to the Pacific. 
Under Shoshonean are classed hy some authorities not 
only the true Shoshonean but the Nahuatlan, Piman, 
and Hopitan. Including the Piman and Nahuatlan the 
stock range would extend throughout Mexico and to 
parts of Central America. 

Siouan.— Continuously 'from northern Louisiana to the pro¬ 
vince of Saskatchewan, eastward to the Mississippi, 
and in Wisconsin as far as Lake Michigan. Westward 
to the eastern ‘boundaries o'f Colorado and Idaho. There 
were also formerly a number of tribes of this stock 
in North Carolina, South Carolina and Virginia. See 
Siouan of the East. 

Skittagetan.— Queen Charlotte Island, northwest coast. 

Subitiaban. —N icaragua. 

T akilman. —South-west Oregon. 

Tanoan. —'Valley of the Rio Grande del Norte. New Mexico. 

Tarascan. —Miehoacan, Mexico. 

Tequistlatecan. —Oaxaca. Mexico. 

Tewan or Tehuan. —See Tanoan. 

Timuquanan.— Florida. 

Tlinkit. —See Kolusdhan. 

Tonikan. —Eastern Louisiana and western Mississippi. 

Tonkawan. —Western and southern Texas. 

Totonacan.— State of . Vera Cruz, Mexico. 

Tzental.— Tabasco. Mexico. See also Chontal. 

Uchean.— Georgia. 

Ulva n . —H ondur as. 

Unidentified.— .Region, state or possible affinity following. 

Uto-Aztecan.— See Hopitan, Nahuatlan, Piman, Shoshonean. 

W aiilatpuan.— Norfch-east Oregon. 

Wakashan.— Coast of British Columbia. 

Washoan.— Eastern California, western Nevada. 

Weitspekan.— North-west California; south-west Oregon. 

Wishoskan.— North-west California. 

RG 1 0 5 


MISSION TO THE INDIANS 333 

Yakonan. —'Coast of Oregon. 

Yanan. —'Northern California. 

Yukian. —'Western California. 

Yuman. —Arizona, southern California, and Lower California. 
Zapotecan. —'Southern Mexico. 

Zoquean. —Chiapas and Oaxaca, Mexico. 

Zunian.— Western New Mexico. 

From North Americans of Yesterday, 'by F. S. Dellenbaugh. 

































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